haddest determined before to be done God might have willed otherwaies before but when he hath willed it shall stand The next thing is that he wills himselfe that as he knowes himselfe so he wills himselfe that is his owne glory the willing of himselfe is the willing of his own glory Pro. 16. He hath made all things for himselfe for his owne glory I will not give my glory to another our Saviour teacheth us to pray principally Hallowed be thy name a thing most to be desired and whatsoever you doe let it be done to the glory of God saith the Apostle thus he wills himselfe Secondly he wills all other things other things are of two sorts good and evill now God wills that which is good the things which himselfe doth are good Gen 1. He looks upon all that he had made and loe they were exceeding good Psal 116.3 The Lord is in heaven and doth whatsoever he will So he hath chosen us according to the good pleasure of his will the like may be said of other things that others doe good things God wills for he commands them to be done and approves them when they are done he doth delight in them and rewards them that doe them Finally he wills evill things and they are of two natures First the evill of sinne Secondly the evill of punishment the evill of sinne doth not properly fall under the will of God he cannot will sinne as sin Thou art not a God that lovest iniquity Psal 5.4 therefore in this case it is not willed by God notwithstanding it may in some respect be said to be under Gods will because he doth permit it as appeares Acts 14.16 The Lord suffered all nations to walke in their owne waies He suffered them not because he could not hinder every thing from being but because he would not when God doth not hinder sin he is said to permit it Psal 81.12 I gave them up to their owne hearts lusts to walke according to their own evill wares Secondly the evill of punishment falls under Gods will here the will of God is the chiefe cause he willingly plagues men with evill for their neglecting of good for though there be some things in man which would bring evill upon him yet the chiefe cause is in God Isai 45.7 I create evill I make peace I the Lord doe all this shall there be evill in the City and I not doe it Even all evill the evill of punishment the evill of sinne as it is a punishment of sinne commeth from God and that is manifest in that the Lord hardens mens hearts as a punishment of precedent hardnesse so also of the lying spirits that were in the mouthes of Ahabs false Prophets It is said the Lord put a false spirit into the mouths of them not as the Author but as the punisher of sinne so it is said God gave them up to vilde affections and all this was as a punishment 2 Thes 2. God gave them up to strong delusions to believe lyes Finally adde to this one thing more the transgressions of men as they are actions come from God for in God we live move and have our being but as they are transgressions of the law and so evill they are from men The next question to amplifie the proofe of this is this Quest Why speake you of the will of God as of one Answ The answer is because his will is himselfe and he is but one therefore there cannot be many wills his life is himselfe his wisedome himselfe his will himselfe nothing in him but himselfe then it followes that his will must needs be but one but understand thus much that howsoever his will is but one yet it may be said to be many in respect of us and that two waies either in respect of the diversity of the things willed or in the divers maner of willing we manifest both First in respect of the diversity of things willed there are some things in the Old Testament and some things in the New that are divers Againe he wills some things that he will doe to man and somethings he will have done by man lest his anger breake out upon him Secondly in the divers manner of willing he wills diversly he wills good for it selfe and bad for some other good he wills sometimes absolutely and sometimes conditionally yet so that there is no condition with God but with us and according to this manner we are to conceive of the will of God The next question is Quest Why say you that he wills freely and Immutably Answ The answer is because there is nothing before nor greater then the will of God for which he should doe any thing Secondly because he is omnipotent and most wise and cannot be resisted To explane these First he wills most freely because there was nothing before him nothing greater then himselfe if there were nothing before him nor greater then he what should move him to will for that which moves this will must be before and greater then this will that there was nothing before nor greater then his will appeares by this because whatsoever is in him is from his will therefore it cannot be before nor greater then his will thus then there is nothing without God that can move him neither is there any thing within him if any thing it must be his knowledge but besides that his knowledge extends further then his will he knowes things he wils not his knowledge and his will are both his Essence one and the same thing in God and therefore to be moved by his knowledge to will is to be moved by himselfe his own Essence moves it selfe to will Secondly we say he wils immutably because he is omnipotent and most wise for if his will be mutable the mutability of it must needs come from one of these two either first because it is resisted by a greater power which cannot be because he is omnipoten as you heard out of the 115. Psalm 3. he hath done whatsoever he will he is in heaven Secondly or else because some unexpected accident not foreseene falls out which occasions him to rescinde his determination but neither can this be because as it hath beene shewed God knowes all things both past present and to come with one most simple act of understanding as the Apostle knowne unto God are all his workes from the beginning of the world therefore seeing that no power can hinder the execution of his will who is omnipotent nor no accident be suddaine to him who is most wise It followes necessarily that he wills immutablely The next question is Quest Why it is said that he wills himself and other things Answ The answer is because the object of his will is good or goodnesse therefore he must needs principally will himselfe for he is goodnesse it selfe he wills himselfe principally because himselfe is the chiefest good and chiefest to be beloved In other cases whatsoever he wills he wills it
a knife and God hath put it into the hand of man what use is there of a knife to cut off all unprofitable branches so of anger c. thus much of this use Vse 2. The next use is this it should teach men to feare the wrath of God men ought to feare sinne because they ought to feare the anger of God If men sinne certainely God will be angry looke what sinne God hath revealed his wrath from heaven against that sinne feare for instance God hath revealed his wrath from heaven against such as contemne the word and sacraments 2 Chron. 36.36 They mocked his messengers and despised his Prophets c. then his wrath came and there was no remedy So Matth. 11.22.24 Woe unto Capernaum it shall be easier for Sodom and Gomorrah then for thee 1 Cor. 11. for this cause many are sick c. God hath revealed his wrath against the injurers against Sodom c. but especially against impenitency that is when men notwithstanding they heare the word of God denounced against sinne yet they blesse themselves Deutr. 29.29 he saith my wrath and Jealousie shall burne against that man Reade the Scriptures and every where you shall finde some monuments of the wrath of God consider and when you are tempted to sinne lay the wrath of God against that sinne Art thou a despiser of Gods word art thou an abuser of his servants or a prophaner of his sabbaths and fearest not thou the wrath of God that he should breake out against these sinnes this shewes that thou art shut up in impenitency therefore the wrath of God and his Jealousie shall burne against thee For the conclusion know that he is the same God that he was there is the same justice the same wrath and he will certainly punish the same sinnes out of the same justice art thou a desperate man this should make thee feare God must smite thee else he were unjust If any man desire to get the feare of God what an excellent helpe hath he from hence let him consider God is the Lord of fury This one truth rivetted upon the heart of man will purge out all uncleanenes and wicked works that he shall not dare to move a member to sinne nor give approbation to the least motions of iniquity injected to his heart though he cannot prevent the arising of them for the expectation of the punishment will keepe him off c. as for instance Ieroboam stretched forth his hand against the messenger of God but being smitten he spareth him so many stretch their tongues and speake against the ministers if this consideration were in their hearts it would keepe them from this wickednesse and they should escape the wrath to come Vse 3. Is God a God of anger against men for sinne doth any man lie under this anger and desires to be freed from it let him labour to pacify this anger of God then you will aske me but how is this anger pacified I answer by taking away that with which he is provoked Take away fuell from the fire and it will be soone extinguished take away that which provokes God which is sinne and anger will quickly cease Iere. 18.7.8 The Lord saith If I threaten evill against a nation and that nation repent I will also repent Take away the matter and Gods anger will be taken away If Acham and his excommunicate thing be stoned and burnt the anger of the Lord ceases against Israell If Ionah be cast into the Sea the storme ceases If the Ninivites turne from their sinne the Lord will turne from their punishment therefore if any man would be freed from the anger of God then he must take away sinne The anger of God is like the Parents anger Parents take delight in doeing good and are never angry but when they are provoked so it is with God it is his nature to delight in doeing good he is not angry but when he is provoked unto it This is that the holy Ghost speakes Isai 27. Anger is not in me but how shall this agree with that place before spoken of God is the God of anger Nah. 1.2 I answer Lam. 3.33 The Lord afflicts no man willingly mercy is naturall to God but to be angry and wrath is a forced motion so that if we cease that which provokes he will stay his anger they take a wrong course that think of any thing to appease God but the removing of sinne the holy Ghost complaines Isai 22.8 That when he threatned judgement to come upon them they began to thinke of their Armor and their Fortresses and their strong Walls but never thought of the matter that provoked the Lord and whereas they should have betaken themselves to fasting c. they betake themselves to feasting this iniquity saith he shall not be taken away from them untill they die when Asa 2 King was sick he never sought to the Lord that was not the way he took for his recovery but to the Physitian and Israel to King Iareb Hos 5. but he could not heale him There are some that seeke to God yet they nevertake away sinne therefore they cannot have Gods anger taken away or if God doe take away his anger from them it is in greater anger many men blesse God that he hath eased them of a plague when yet they have not left their sinne I say to such it is a greater judgement for thee to have the plague removed these men that when they are under a judgement cry for ease but remove not the cause of their paine which is sinne are like to the patient that goes to the Chyrurgian for ease and there is yet in the wound a little bone or splinter which he will not let the Chyrurgian take out without the taking out of which there can be no ease The conclusion is this would any man have the anger of God taken away from him he must search to finde the cause of this anger he must search to find the plague in his owne heart 1 King 8. thus saith Ieremiah Lamen 3. why is living man sorrowfull man suffereth for his sinne let us search and try our waies and turne unto the Lord take away that which provokes the Lord and labour to be angry with thy sinne and God will cease to be angry with thee OF THE HATRED OF GOD. CHAP. XX. PSAL. 6.6 Thou hatest all the workers of iniquity THE next thing is the Hatred of God and to hold the same course we have held before our first Question is this Quest What is the hatred of God Answ The answer is thus much the hatred of God is a communicable Attribute whereby he freely decrees not to shew mercy but to deny to most the grace of election destinating them to destruction exactly punishing them when they are wicked and so hating all iniquity This description hath a great deale of matter in it therefore we will explane it Hatred say some is not to be attributed to God
hast thou that thou hast not received and who hath caused thee to differ from another thou art most proud and boastest most of thy selfe boast onely of that which is thy owne it is vanity to boast of that which is not thine thou hast nothing thy owne but sinne nothing is due to sinne but shame and death thou couldest doe nothing to helpe thy selfe out of this condition if thou art delivered out of it be not high minded it is God that delivered thee and not thy selfe of his free grace not according to thy merits Vse 3. This teacheth us that if a man have once assurance of election and salvation he may have it for ever as he was chose freely so also immutably God cannot change his will so that here is the comfort of a man that hath any assurance God is immutable therefore I cannot perish So then is any tempted from Sathan or from his owne weaknesse when he seeth so much rebellion in himselfe and when he heares great Doctors teach that a man may be good to day and nought to morrow this may comfort him God is immutable this is that I stand upon God is immutable therefore none can resist him there is corruption enough in man but God is not overcome by the wickednesse of man but as he will punish those that stand unreformed so hee will bee good to those that walke before him humbly Object I but say they Gods salvation stands upon condition and being upon condition therfore is changeable Ans To this I answer that the faith and repentance of them which have it is mutable in them and may in it selfe be lost but it is God that wrought it it is God that will not forsake his owne worke it is God by whose power we are kept to salvation and have not our faith repentance life salvation in our owne keeping A man of himselfe may fall away but God gives him perseverance Austin saith This guift of perseverance may be humbly sought of God and when a man hath it he shall not with Caine be cast out for God is so good that he will never suffer a man to goe so farre as that he should cut himselfe from him and what is the reason for the seed of God abideth in him In the first conversion a man is unwilling and retains grace unwillingly but God gives him grace to make him willing so that the grace he hath and the estate he hath he holds it not by his owne will but so that God keepes it for otherwaies the heart of man would soone goe from God whereupon it followes that God and his will are immutable The next question is Quest What is the truth of the Divine Essence Answ It is a communicable Attribute whereby he knowes all things certainely without any ignorance or error speaking and working indeed and in truth without fraud and dissimulation and performing constantly whatsoever he hath said To explane these First I say it is the truth of God not truths though there be many yet the Scripture speakes but of one Iohn 14.6 I am the truth Secondly I say it is a communicable Attribute because that howsoever truth is in a speciall manner Attributed to God yet it is by proportion in man whereby he knowes all things without error for it is a generall speech he is a true man that knowes all things without any ignorance or error such is the truth of God without any ignorance and error he cannot deceive nor be deceived he knowes all things whatsoever he cannot deceive Iohn 16.7.13 He tells the truth the spirit leads into truth he cannot be deceived All things are naked and bare before him with whom we have to doe Againe whatsoever he hath spoken and wrought is in truth and indeed without faining and dissimulation so that there is no active falsitie in his waies he deceives none in any of his words or in any of his deeds The truth of the word is when the words are answerable and agreeable to the truth of the minde for when a man speakes otherwaies then he knowes is to lye the old description of a lye is for a man to tell a thing contrary to his owne minde Now then whatsoever is in God is true and so the Apostle speakes let God be true and every man a lyer and againe when we came to you our words were not yea and nay but yea that is a certaine truth Psal 111.7 The works of God are true Psal 119.51 The lawe of the Lord is true and this might be shewed in all the works of creation regeneration and sanctification they are all true works Againe constantly performing whatsoever he speakes this is made manifest in his promises and threatnings whatsoever he hath promised or threattened shall come to passe A man is a true man when he hath done that he said he would doe Psal 89 33.34.35 I never falsifie my truth I have sworne and looke what I have sayd I will performe heaven and earth shall passe but not one jot or tittle of my word shall passe Psal 119.19 Thy word endures for ever Isai 40.6 All flesh is grasse but the word of the Lord endures for ever God will accomplish and doe all those things that he hath promised 2 Cor. 1.20 All the premises are yea and amen in Christ Quest Why is it said truth as speaking of one Ans Because though there be many truths in words and works of men yet all flow from one truth as all light comes from one sunne so all truth comes from one God he is the truth as his goodnesse is the cause of all good so his truth is the cause of all truth Truth is either morall or metaphysicall and this either in the minde of God or in the minde of the creature or in the things that exist Truth in the mind of God is that certaine and distinct knowledge and Idea of the nature of things according to which they are created in time Truth in the minde of the creatures Angells or men consists in the apprehension and knowledge of things as they are in themselves Truth in the things that exist is their existens it selfe sutable to their Idea in the minde of God The truth in the minde of God is that which the Schooles call exemplar is or the patterne truth and is but one and first is in God and from thence conveighed to the things and mindes in which it is Truth is in things and the mindes of men formally as the Schooles speake and so there are many truths but all derived from the first truth in the minde of God and they are first in the things knowne and then in the understanding that knoweth Truth in the mind of God measures the truth in things and minds of men but is not measured by them Truth in things measures the truth in the mindes of men and is measured by the truth in the mind of God Truth in the minde of man is
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
shall they of like condition come and reason with God Why diddest thou choose him and refuse me there is the like in him as there is in me Why hast thou done so the answer shall be this Hath not the Potter power over the clay to choose one vessell to honour and another to dishonour So that we see that God may justly deny the grace of election Quest Why is it said that God actually hates and punishes men when they are wicked Answ Because he is just he may actually hate them when they are wicked he decrees it before but then he actually hates them we manifest it after this manner Whatsoever he decrees he executes not till he have cause because he is just Of the former namely that God should decree Augustine saith there are causes secret to man but there is no unjust cause Of the latter that he actually hates them the cause is manifest they are actually wicked Quest The last thing Why say you that he hates all iniquity Answ Because he is good and righteous and loving therefore he cannot choose but hate sinne nothing is more proper to love then to hate that which is an enemy to that which is beloved nothing more proper to God then to hate sinne as Saint Augustine it is apparant thou lovest righteousnesse and hatest iniquity So that you see I have opened this description out of which there may be made many Uses Vse 1. This teacheth us first what to beleeve and professe in those great and controverted points concerning universall grace election reprobation redemption c. in which we must be wise to sobriety that we dash not into errors God as hath bin said did love some above others with a speciall love for whom he hath prepared grace and glory those whom he did not love with this speciall love he passed over and for them he prepared neither grace nor glory and thus farre we goe without straights for it is granted by all that God may deny that grace and glory which he gives to others and passe them over because to some grace and glory are his owne free gift and he may doe what he will with his owne But say some God cannot justly destinate men to destruction before they are wicked to doe so would be tyranny c. To this we answer it is high presumption for dust and ashes to limit the soveraignty and absolute dominion of the almighty yea so much as to question what God may doe woe unto him that strives with his maker saith the Lord by Isaiah Who hath injoyned him his way saith Elihu if as the Potter out of the same lumpe makes one vessell to honour and another to dishonour who shall charge him with injustice Is God tyed to any who hath given to the Lord to make him a debtor Injustice is the violation of a right there is no injustice where there is nothing due indeede if God had destinated a creature to torment being innocent this had not bin an act of justice but of soveraignty yet was it not an act of injustice because of soveraignty But this problematicall question is to us needlesse there is no cause of flying to the absolute dominion and royall power of God to answer this objection To the Law and to the Testimony God hath sufficiently declared and justified the equality of his own wayes let us with meeknesse and humility of spirit seeke and submit to the revealed trueth God hath prepared grace and glory for some that were not worthy of it admire the richnesse and freenesse of his grace and goodnesse he hath not done the like for all sit downe in silence he hath done thee no wrong but he hath prepared some for destruction no man prepares himselfe for destruction by his sin Thy destruction is of thy selfe oh Israel God onely prepares destruction for the sinner he hath prepared Tophet of old and what injustice is there in this God made his creature holy and able to stand his creature left to himselfe forsakes his holinesse and sins God decrees to punish him for this sinne and doth punish him Are not the waies of God equall thus God cannot justly be charged with mans perdition Object But he is the cause of all his sinne if this doctrine of reprobation be true Answ God forbid he that prohibits and punishes sinne doth not procure and cause it let no man say saith the Apostle Saint Iames When he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawne away of his owne lust and inticed Every good gift and every perfect gift is from above and commeth from the father of lights c. Neither doth the contrary follow from the doctrine that hath been taught God doth deny his grace to some but he doth not infuse corruption or sin into any and therefore cannot be charged as the author of sinne the deniall of grace is the antecedent of sinne but not the cause between the antecedent and the consequent there is no casuality the Sunne not giving his light there followes darknesse on the earth yet is the sunne the cause of light not of darknesse God witholding his grace and spirit from his creature there followes sinne and wickednesse in the creature yet is God the cause of the grace and holinesse of the creature not of sinne and wickednesse which is in it I stand not long on these things it is my purpose to teach not to dispute and these absurdities heaped upon this doctrine arise as directly and in as full force against the opinion of the objectors let them see how to salve themselves and the same plaister will serve us as well as them Againe they say it is injustice to hate where there is no sinne hatred signifies First to love one lesse then another as hath been shewed Secondly to decree Thirdly to denounce Fourthly to execute punishment In the first sense it is no injustice to hate without respect to sinne we may and why then may not God prefer one thing before another both being of the same goodnesse and in this act the thing preferred is loved the other hated In the three last exceptions there is no injustice for God doth not decree or denounce or execute punishment save onely against sinners and for sinne Take it in a similitude if a free Prince of two beggers advances the one to riches and honour and deserts the other and suffers him in his beggery there is no injustice in it If Pharoah restore his Butler and hang up his Baker both having offended there is no injustice in it If God set a speciall affection on some of his creatures which he denies to others why should any repine is thy eie evill because I am good No say they but God should not be made the author of mans sinne and misery there was something in man that did provoke God to passe him over and
for which he did appoint him to wrath I answer is this the thing you desire agree then on this that God is the cause of mans grace and glory that there was nothing in man that did move God to chuse him and predestinate him to life how like you this This doctrine will not down with these disputers they as much mislike that Gods will should be taught the cause of grace as of sinne and would have a man the framer of his owne fortune a mans election grounded on his faith as his reprobation on his infidelity we know who answered the Apostles who made thee to differ from thy brother with Ego discrevi meipsum I made my selfe to differ from my brother this is aimed at though they blush openly to professe it it is but a pretence to cover this that they stand upon so much that by this absolute decree God is made the author of sinne or misery we only say with the Scripture that God to manifest the power of his wisedome justice grace mercy and other Attributes chose some to life and passed over other some If it be demanded why he chose those whom he chose and not the other whom he passed over The answer is because it pleased him there was no excellency in Peter above Iudas which should incline God to elect Peter when he passed over Iudas nor wickednesse in Iudas which was not in Peter which might provoke God to passe over or reprobate Iudas when he chose Peter according to that of the Apostle Rom. 9.11 For the children not being yet borne c. we say that they whom God passed over sinned and continued in sin and for sinne were decreed to be punished with everlasting torments and though sinne be not the cause of reprobation yet is there no man damned or decreed to be damned but for sinne Oh! but it seems contrary to the goodnesse of God thus to hate or passe over any I answer God is good and doth good and the whole earth is full of his goodnesse but it must be considered that the goodnesse of God doth not binde him to communicate to every creature all that goodnesse of which the creature is capable and he can bestow without impeachment of his justice who dare deny but God might have established the Apostate Angels that kept not their first estate that they should not have fallen he did it not was this contrary to goodnesse God dispences not amongst men equally riches honours friends c. is it contrary to his goodnesse it is sufficient that there is no creature much lesse no man which is not abundantly satisfied with the fruites of Gods goodnesse in some kinde or other it is not to be expected that this goodnesse should in the same kinde and measure be extended unto all God is a most free agent is not bound to any that we have any thing it is his bounty we have no cause to complaine we have no more but be thankfull we have so much it is Gods great goodnesse to some that he hath looked on them in a low estate and passed by them in time of love and drawne them to himselfe and prepared for them grace and glory and that he hath not done so much for all is no detraction from his goodnesse But why should God passe over anger Why dost thou dispute with God He hath done it because he would Rom. 9. He hath done it for himselfe Prov. 16.4 In a great house some vessels c. 2 Tim. 2. And why should they repine at this I demand this of them If God hath decreed all beasts of the earth to slaughter for the nourishment of men without injury to the beasts Why may he not decree men to destruction for his owne glory without injury to man is not God the absolute Lord as well of men as of beasts might not he who made thee a man have made thee a beast shall he lose his right of disposing of thee because he hath made thee a man is not ought not man to be as much subject to his glory as the beasts are to mans pleasure or nourishment I conclude we learne by the right understanding of this divine Attribute to keepe our selves from being intangled in the erroneous doctrine of Pelagianisme the very destruction of all true religion and piety of all sound comfort and peace as I might shew at large but of this use at this time so farre CHAP. XXI PSAL. 22.28 For the Kingdome is the Lords he is the governour amongst the Nations FRom the goodnesse of God I have shewed on the one side his love his grace his mercy and on the other side his justice his anger his hatred all of which are backed and assisted by his power and therefore in the next place the next Attribute we are to speake of is the power of God and before we come to that we are to adde a use or two more to the doctrin that was delivered of the hatred of God the use is thus much Vse Seeing Gods hatred is that by which he hath denied the grace of election c. then every man should labour to search and know whether he be under the hatred of God or the love of God the most are as we have shewed hated and this grace of election is given to few it is therefore good for a man to looke about him whether he be not one of the most that are hated if in the Gospell where Christ tells his disciples that one of them was a devill they fell all to searching themselves How much more when twelve for one is a devill ought we to search our selves when so many are reprobated it is reason every man should search to know whether he be beloved or hated But some will say unto me Sir it cannot be knowne and then how vaine is that search for who hath knowne the counsells of the Lord To this I answer directly no man knowes the counsell of the Lord and for any thing I know that is true that some stand so much on that every man is bound to beleeve that he himselfe is chosen rather then rejected yet a man may know whether he be in the estate of election or no how is that if a man be not in the estate of grace but in the estate of infidelity if he be in the hardnesse of his heart and in the blindnesse of his minde and be in a benummed conscience to make no care of sin and to conclude with wicked men if I be elected I shall be saved do what I will but if I be reprobated I shall be damned let me live never so holy that man is not yet in the estate of election when a man heares his sin reproved and is not bettered by it but spurnes against the reprover and the reprofe this is a fearefull signe of reprobation I say let every man examine himself because if this be the night that God shall take thee way if thou be in
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
Begetting and proceeding how they differ 302 C Church offices concerning the Scriptures 43 D Dominion of God what 239 Dominion why given to God 240 Creatures have their power of God 251 Why God workes by creatures 250 E Essence of God proved to be one 66. which distinguishes the true from false Gods 65. Confutes Hereticks and directs faith 68. 69. Comforts in praier 69 Election and grace immutable 137 Election may be knowne 175 Election how made sure 177 Election is of a few 174. 182 Evill things how and why willed of God 124. 128 F Father what 269 Father taken Essentially and Personally 269 The First person how 270 Fore knowledge no cause of sin 239 Faith shall not faile 99. Strengthned 144 Feare God 119. 220 Faith directed 265 G There is a God proved by reason 50. 51. c. God is but one 56. 57. 88 God what he is 61 Vses to be made of the Deiety 55. 58. c. Goodnesse of God what 148 Goodnesse of God proved 150 Goodnesse in God absolute 151 Goodnesse communicated to the creaturs 152 Vses to be made of Gods goodnesse 153 Grace of God what 171 The object of Grace 172 Grace why ascribed to God 173 Grace the cause of salvation 178 Grace may be made sure 175 Grace ground of thankfulnesse 187 Grace is not universall 229 Godly comforted 89. 100. 210 Godly cannot fall from Grace 254 Generation of the Son to be adored in silence 287 Against falling from Grace 305 H Hatred of God what 224 Hatred what it signifies 225 Hatred against some is absolute yet just 226 Vses to be made of Gods Hatred 229 Gods people Hated in the world and why 245 Heresies confuted 68. of Marcion 155 Humility the ground of it 136 Humbled sinners finde mercy 198 Holy Ghost what 291. Is God 292. 295. proceeds from the Father and the Sonne 293. 297. dwels in the elect 298. Incorporates into Christ ibid. I Immensity of God what and how proved 102. 103. c. Immensity of God should restraine from sin 107 Immutability of God what how many fold 96 Immutability of Gods number proved 97 Immutability proves God the true God 98 What uses to be made of it 98. c. Immutability not opposed to freedome 128 Objections against Gods Immutability answered 132 Ignorance of God the greatest folly 4. kinds of it ibid. Iustice of God what 200 Iustice why given to God 202 Object of Iustice 203 It is Iustice to reward the godly 204 It is Iustice to free some from sin and leaue others 207 It is Iustice to lay the punishment of the elect on Christ 208 There is a day of Iudgement proved 209 Acknowledge God to be Iust 205 Iudgements remooved in anger 223 Impossible things of two sorts 249. 252 K Knowledge of God chiefest wisedome 1. 2. 3 Knowledge of God is naturall 7. 8. c. Knowledge of God by revelation 12. 13. 14 Knowledge of God in the word 15. 16. by the spirit 17 Knowledge of the Trinity necessary to salvation 266 L Life of God what and how proved 109 Life proves God the true God 112 Long life how attained 113 Love of God what 158 Love why ascribed to God 160 Object of the Love of God 161 God Loves his creatures freely not equally 161. 162. 166 He that Loves not is not of God 162 Love God againe signes of Love 167 Love in God naturall or voluntary God an absoltue and free Lord 241. therefore is not unjust disposing of his creatures 243 He that hath God hath all things ibid. He must be served of all 245 Love of Christ demonstrated 288 M Merit condemned 135. 204. 205 Mercy of God what 189. generall and speciall 190. 196 Mercy is naturall eternall free 191 Mercy is more to some then others 192 Mercy shewen to the elect in three things 193 Vses to be made of Gods Mercy 194. c. Macedonians confuted 300 N Nature cannot finde God 61 P Pictures of God unlawfull 74 Perfection of God what 77 Perfection of God proved 78. c. Perfection of God different from that of creatures 79 Perfection of God wherein it consistes 84 Please God 82 Vses of Gods Perfection 80. c. Promises whether alwaies to be performed 147 Papists and Pelagians confuted 180. 181 Punishment of the wicked why deferred 209 Punishment two fold 214. Impartially inflicted 218 Power of God what 247. Active or absolute 248 Power why given to God 250 It is infinite 252 Provoke not God 255 A Person what 258. There are three Persons 260 The Son a Person 263. and the holy Ghost 265 The Persons how distinguished 258 Persons are distinguished not divided 259 Persons one before another not in dignity not in time but in order 260 Persons distinguished by their properties 261 Persons distinguished by their workes 263 Purity not to be scorned 303 Purity begun shall be perfected 304 R Redemption not Vniversall 183 S Spirit what it signifies 291 Spirit how distinguished from other Persons 292. 294 Services of men reach not to God 80 S mplicity of God what 85 S mplicity of God proved 86. c. Vses to be made of it 88. c. God a Spirit proved 71 c. God must be worshipped in Spirit 75 Swearing condemned 113 Syncerity commanded 119 Security awakened 143. 210 Scriptures reveale God 12. 13. to be searched 15. 21. 26 Scriptures a perfect sure infallible rule 19 Written for all men 23. to be translated 25 and applied 27. 39 The word of God 29. and 36. plaine reveald by the Spirit 37 Canonicall 40. and 45. Sufficient 45. and 49 Sat han why he tels truth 14 Sabellians confuted 256 Son eternall with the Father 269. 270. 287 T Truth of God what 138 Truth but one 139 Object of Truth 141. Vses of it 143 Be True as God is 146 Traditions to be abhorred 21. 47 Threatnings how to be understood 132 Thankefulnesse 156. 187 Trinity knowne by the word 257. by faith 256 V Vbiquitaries confuted 106 Vnworthinesse comforted 165 W Wicked terrified 90 Will of God what 121. is but one 125 Will of God free and immutable 122. 123. 126. 129 Object of Gods Will. 123. 127. Vses of it 135. c. Wisdome of God what 115. How proved 116 Vses of Gods wisdome 118 Women bound to know God 5 Wicked men punished 229 Workes of the Trinity undivided 263 Worship God aright and how 267 ERRATA PAg. 75. lin 23. condemn us for them p. 100. l. 3. it may doubt ibid. l. 24. Insolent against their inferiours p. 106. l. last but two from externall sinning p 115. l. 17. and 19. prescience p. 134. l. 11. one saith p. 140. l. 19. formally p. 145. l. 4. promise sure p. 148. l. 25 Good is an accident p. 158. l. 14. blot out in p 171. l. 9. in his Son though p. 176. l. 8. is in his sonne p. 185. l. 15. he chose the twelft p. 196. l. 8. 1 Cor. 10. p. 208. l. 10. 11. blot out And also punish them p. 210. l. 6. reports 212 from the end blot out the parenthesis p. 213. l. 12. simply p. 217. l. 4. d. fine blot out it p. 220. l. 14. injurious p. 224. in the text Psal 5. 5. p. 225. l. 9. one thing p. 226. l. 23. may not he make them to c. p. 230. l. 5. deny to some that grace ibid. l. 16. if he as the potter p. 239. l. dominion p. 244. l. 11. horses are thy horses p. 246. l. 5. â— fine blot out which ibid Iob 9. 19. ibid. l. 4. a fine that is authority p. 249. l. 1. blot out that yet p. 254. l. 4. a finite subject ibid. 11. effectings ibid. l. 20. actually it is p 253. l. 17. false true p. 254. l. penult fall p. 255. l. 19. Jer. 10. p. 302. l. 15. two mysteries in this