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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	alive_a	dead_a	life_n	5,787	5	5.0987	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61645	A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...	Stock, Richard, 1569?-1626.	1641 (1641)	Wing S5693; ESTC R34616	191,839	352

and therefore as it is said of the Sonne that he is the onely begotten Son of the Father so it is said in the same place of the spirit that he proceeds from the Father and the Sonne but how may we understand this he received the whole Essence how he received it without division he received it without multiplication because that which is infinite cannot be multiplied yet he received it without alienation because he received so the whole Essence as it abides still in the Father and the Sonne Quest How is he said to sanctifie the elect Answ Because he dwells in the elect creating faith in them incorporating them into Christ applying Christ his death and resurrection to them To explane this First he dwells in them first he is said to sanctifie the elect in that he dwells in them in this we doe not exclude the Father and the Sonne any more then we did in the former they are all workes ad extra and therefore undivided yet understand the manner of working the holy Ghost is said to dwell in the elect it is he that creates faith in their hearts c. they all sanctifie the Father and the Son mediatly by the spirit the spirit immediatly by himselfe and why first he dwells in them namely not as by his gifts but a person therefore we may say this is his worke the Father not by any phrase of Scripture is said to dwell in them though they are said to be the temples of God he dwells in them not by his gifts onely but by his person because he is called the spirit of his Sonne when he dwells in them and again God hath sent the spirit of his Son Rom. 8. If the spirit that raised Christ from the dead dwells in you therefore they goe together Rom. 5. God hath shed his love in our hearts there is love which was the gift and the spirit which was the person againe he created faith that the Apostle saith 1 Cor. 12.9 By the same spirit he gave to one the gift of miracles and to another the gift of faith c. 2 Cor. 4.13 He is called the spirit of faith faith is that that doth sanctifie as an instrument Acts 15. After that he had purified their hearts by faith Next that he doth incorporate men into Christ Rom. 8.9 He that hath not the spirit of Christ he is none of his intimating he that hath the spirit of Christ he is his Iohn 4.13 Hereby we know that God dwells in us by his spirit 1 Cor. 12.13 We are all baptised into one body by the spirit then we are all united into one body by one spirit for as Rom. 8 10. If the spirit be in you the body is dead by reason of sin but the spirit is alive for righteousnesse sake and by this he doth apply unto us the death of Christ to the death of sinne and the resurrection of Christ to the life of grace Rom 6.3.4.5 As many as are baptised into Christ are baptised into the death of Christ by baptisme we are also ingrafted into the similitude of his resurrection therefore the spirit sanctifies when he dwells in every one of the elect c. it is necessarily and fitly said that it is he that sanctifies the elect and thus I have explaned this point so much as I thought fit to communicate unto you Vse 1. This teaches us that we ought to labour for the knowledge of this that we may keep our selves from error it was a commendable diligence of the ancient Fathers that taught when the spirit was taken for the person and when for the gifts because heresies have sprung from hence because they understood the words amisse therefore that we may hold the truth we are to labour to know it and in this case although we finde not a proper name given to the third person yet we must acknowledge him distinctly because we know there is a Father a Son and a Spirit Object You tell us he is a Spirit Answ We answer so is the Father and so is the Sonne but so the name of Father is common to all and the Sonne is said to be the Father and the holy Ghost also therefore there is no reason why we should conceive them to be three names given to the same God in divers respects but rather conceive that there was but a common name given to him because he was the common substantiall joy and love between the Father and Son Vse 2. This serves to confirme us in the faith against all hereticks that deny the holy Ghost not to stand upon their arguments the Macedonians stand up as it were to oppose the Diety of the holy Ghost and say he is not God and they thinke they have a colour for it from the counsell of Nice in which we say we beleeve in the Father God and Lord and in the Sonne God and Lord but when they come to the holy Ghost we beleeve in the holy Ghost and therefore these hereticks say that he was not God Saint Basil answering to this objection from the Nicen counsell saies they had no reason to explane this concerning the spirit as they had done the Father and Sonne for no man then made any question of the divinity of the holy Ghost nay saies Nazianzen this is a sufficient confession of his Deity for they say a particular thing assenting by it that he is God because they beleeve in him and whereas they observe that the spirit is taken for the gifts of the spirit true it is it is so but it is put for the person also and therefore though it be taken sometime for the gifts yet it doth not overthrow that he is a person as the Arians that could not deny of Christ that he was a person said notwithstanding he was but a made God so these say of the spirit that he is not a God by nature but it is manifest that he must needs be a God by nature when he hath the name Jehovah and the proper workes of God attributed to him yea but say they if he were a God by office yet he had a created nature and so not God from eternity the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fighters against the spirit of God for they say there was no spirit till after Christs glorification grounded upon Iohn 17.39 The spirit was not given because that Christ was not yet glorified and hereupon they added that blasphemy the Church in the beginning was content to beleeve in one God afterwards the counsell of Nice must have two persons and after this the counsell of Constantinople must have three but to answer their cavill that he was before all these appears Iohn 1.32 I saw the holy Ghost saith Iohn Baptist at Christs baptisme Iohn 1.33 Thou seest the holy Ghost to discend after he was risen Iohn 20.21 He breathed upon the Apostles and saies receive the holy Ghost Object But

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

that a man hath begun to run well there is danger to begin to sit down what if he should then be set upon by the dart of death was there not danger but if a man sit not downe let death come upon him he shall dye in peace If death finde thee walking thou shalt rest with God and shalt have all things in this life and in the life to come eternall happinesse THAT GOD IS MOST PERFECT CHAP. IX EXOD. 34.6 The Lord the Lord strong mereifull and gracious GOD hath revealed himselfe in his word wherein we are taught as you have heard what he is which we reduced to this short summe that he is a spirituall Essence most perfect distinguished into three persons in the which description are many things to be considered as First that he is an Essence Secondly that he is but one Essence Thirdly that he is a spirituall Essence Fourthly that he is most perfect all these belong to his Essence and lastly that he is distinguished into three persons Now the perfection of God is in his Attributes and is made manifest to us by them and therefore in the next place we are to speake of them and so I propound this question for orders sake Quest Wherein consisteth the perfection of the Divine Essence Answ In Attributes which God hath given unto it to make it better knowne to us which are either incommunicable or proper or else communicable these things are commonly spoken of Gods Attributes and properties and saving other mens judgements I like of them that doe distinguish between Attributes and Properties Attributes are those that belong to the Essence and Properties to the persons themselves so that the Attributes are to be spoken of when we speake of the Essence and Properties when we speake of the persons Attributes are nothing else but the divine Essence of God yet they are called Attributes because God hath taken them to himselfe to make himselfe better knowne to us so farre as we are able to conceive of his divine Essence now these Attributes are of two sorts either incommunicable and proper to God and not communicated to any other and of this sort are his simplenesse eternity immutability and his immensity others there are communicable they are not indeed in the same measure in us as they are in God for that they cannot be but they are the like therefore we say that they are communicable of which we will speake when we come unto them and so much shall serve for the first question Now the next question which is the point to be stood upon is concerning the Simplenesse of God Quest What is the Simplenesse of this Divine Essence Answ It is an incommunicable Attribute whereby God is conceived to be without all composition this must be confirmed and this place which I have read will prove it the Lord the Lord c. wherein it is manifest that he is Jehovah of himselfe and by himselfe and though there be many things that we take to be in him yet there is nothing in him but himselfe in him there is no composition therefore these Attributes that are given to God in the Scripture are given in the abstract to shew the simplenesse of his nature as Iohn 8.12 I am the light of the world 1 Iohn 1.5 God is light not a thing enlightened God is love 1 Iohn 4.16 What doth this intimate but that all these are his Essence without composition every thing that is loving is compounded but that which is love it selfe is simple he is so simple that he hath no composition no not so much as of accidents and this is grounded upon the place we have set downe the Lord the Lord c. then he addes his Attributes strong mercifull and gratious and thathe is such it is cleare Isa 43.22 I even I forgive thy sinnes for my selfe the Lord when he forgives sinnes he forgives not sinne for the merit of man but for his mercies sake and to shew that mercy and goodnesse is not in him as it is in man therefore he saith for my selfe Quest What grounds establish this truth Answ The answer is First he is most perfect Secondly he is truely eternall Thirdly he is not subject to any accident or quality To explane these I say he is most perfect then most simple Reason 1. Because every thing the more perfect it is the more simple for composition detracts from perfection we manifest it thus In mettalls the more simple the more perfect therefore Founders doe use their art to separate the drosse to make the mettall purer the purer it is from other mettalls the more perfect so all liquid matters as in wine the more perfect the more free from lees so for the Elements the purest water is in the bottom of the sea because we have not perfect things to resemble God by we use imperfect this shewes us that God is of a simple nature Reason 2. The second reason is because he is truly eternall and therefore free from any composition we say truly eternall for God is without beginning without ending therefore he must needs be without composition for if there be composition in God two things are required a compound and simples whereof he may be compounded but neither of these two can be in reference to God for God is eternall if another should make the composition God should not be before all things If he should compound himselfe he should be before himselfe and as there was no compounder so for the same reason there was no simple to be compounded because that God gives being to every simple Isa 43.10 I was before there was any God therefore it must needs follow that the Essence is without composition Reason 3. Because there are no accidents fall into God God is subject to no accidents or qualities from which if he be free it must needs follow that he is most simple for when we affirme that God is gracious and good c. when we speake of these things in God we speake of them not as they are vertues in men but as they are meerly his Essence In man they are qualities but in God they are his Essence those in man may be changed but in God they cannot S. Bernard speaking of the love of God breakes forth of a suddaine and saith Let no man think when I speak of Gods love that I mean qualities in God for when I say God is love I mean no new thing but that same which the Apostle saith 1. Ioh. 4.16 God is love now then there is a double love there is love giving love there is love the substance love the quality If it be the name of the substance it is given to God if the name of the quality it is given to man and whatsoever is said of love may be said of any other Attribute as mercy justice c. This teacheth us that there is but one Essence though there be three persons if thou aske

formes of oathes that they used Iudg. 8.24 As the Lord liveth So Ruth 3.3 As the Lord liveth attributing this to God himselfe Hereupon it is said that he is life I am life and therefore he cals him life 1 Iohn 5.10 the true God and eternall life this life is eternall and hath no beginning nor ending so Deut. 32.46 I live for ever I have a perpetuall life without change and so he is called the fountaine of life Psal 36.9 Quest Why is this life attributed to this divine Essence Answ Because he understands wils and workes of his owne power Secondly because he hath life in himselfe without any manner of participation from any other Thirdly because God gives life to all other living things whether life of nature life of grace or life of glory To explane this he is life because he understandeth willeth and worketh Reas 1. All these be actions which none can do but such as have life therefore it must necessarily follow if these be in God then life is in him If any should be so sencelesse as to deny these things in God he must be a Pagan rather then a Christian therefore as Salvian saith If I be to speake to Pagans that deny these things I contemne to prove them not because I cannot but because they are so sottish So I say if there be any that deny this I contemne to prove it not because I cannot for want of proofes but because I am in no hope to doe them any good These three things are three distinct things in man the soule the motion and life the soule is one thing the motion another and the life another whereupon these are three in man but in God his Essence is all one by which he willeth worketh and understandeth therefore it must needes be that God is life Reas 2. Secondly because he lives of himselfe without any participation from others therefore is life truely attributed to God Iohn 5.26 The Father hath life in himselfe and hath given to the sonne to have life in himselfe therefore he is said to be the fountain of life ecause as the fountaine receives not water from any other but conveys it to others so neither doth God receive life from any but doth communicate it to all things that live so then God hath life in himselfe whosoever shall seperate life from him shall seperate him from himself and destroy God therefore seeing that God lives without participating life from any other it must needs follow that life is truely given to God Reas 3. The third reason is because they that have life whether the life of grace the life of nature or the life of glory have it of God The Scripture speakes of all these three lives The life of nature is common to all living things trees beasts men live but not to speake of life but as it is in men men receive their naturall life from God therefore it is said God breathed in man the breath of life and man became a living soule Gen. 2.7 The life of grace is called in Scripture the life of God they were alienated from the life of God Ephe. 4. that is they had not that life that God gives to those that are his God gives a naturall life to all but not the life of grace which because it comes from God and leades to God is called the life of God he also gives the life of glory to those that by continuance in well doing seek glory immortality Rom. 2.7 eternall life c. so that seeing God is the author and giver of these lives it is plaine that life is truly attributed to God Vse 1. This teacheth us that certainly we serve the onely true God because we serve the living God for the true God is the living God that hath life in himself of himself the Gods of the Nations are false gods the heathen worship the host of Heaven stocks and stones silver and gold the workes of mens hands that have no life or if they had life they have no such life as is in the true God which hath his life in himselfe and of himselfe we may say of their gods as the Lacedemonians prophanely scoffed at Constantines god that he worshipt such a god as no man could tell from whence he came their gods are made with mens hands and have no life in them Vse 2. Secondly this shewes the heinousnesse of that sinne which is usually committed among men who when they speake earnestly say as the Lord liveth which is an asseveration a kinde of an oath and though men thinke they doe not sinne yet they doe abuse an oath and a greater oath then if they did sweare by God himselfe an oath ought to be taken with feare and reverence in truth righteousnesse and judgement and not to be abused as Salvian observes in his time as if they were not oathes to binde men but as meere complements of speech they who are now so bold to say the Lord liveth swearing falsely or prophanely shall one day finde and feele that the Lord liveth to take vengeance of perjury and prophanenesse and that it is a fearefull thing to fall into the hands of the living God Vse 3. This teacheth us how we may have life and length of daies it must be by serving and loving and cleaving to God the author and fountaine of life this is the way to obtaine life it is not my use but the use that Moses makes Deuter. 30.19.20 I have set before ye this day life and death chuse life how by serving and obeying and cleaving to the Lord for be is thy life Where he shewes that a man may have life and length of daies There is nothing that man desires more then life and length of dayes and therefore the divell that could not prevaile with Iob in other things yet for his life he thought he should There is no way to attaine this much desired long life but this to cleave to God the fountaine and giver of life This is the course in which God himselfe directed Solomon if thou wilt walke in my waies to keep my statutes and my commandements then I will lengthen thy dayes This is the argument which Hezechiah used and by which he prevailed not only reversed the sentence of death but obtained a lease of life for fifteene years Remember oh Lord how I have walked before thee in truth and with a perfect heart it was not the strength of constitution but the sincerity of spirit that prolonged the life and vigor of Caleb and Iosua for forty yeares How should this consideration lift up our hearts in the waies of God What man is he saith David Psal 34-12 that desireth life and loveth many daies that he may see good nay rather what man is he that doth not Every man desireth life and prosperity then heare Davids direction Keep thy tongue from evill and thy lips from speaking guile depart from evill and doe good

we manifest our love to God every man hath a double calling and according to them he hath a double command he hath a generall calling and a speciall calling a generall calling as a Christian a speciall in that place and condition of life in which God hath set him for both these he hath Commandments therefore he must labour for this to be able to keepe the Commands of his generall calling but withall of his speciall calling For his generall calling Iohn 15.10 He that loves me keepes my Commandements He that loves God sets himselfe to keepe the Commandements of God and to please God for this is that which God is delighted withall he will have obedience before Sacrifices 1 Sam. 16.22 Againe for his speciall calling there are speciall precepts Iohn 21.15 Simon Peter lovest thou me If ever thou wilt manifest the proofe of thy love to Christ doe the duties of thy speciall calling Magistrates if they will manifest their love to God they must doe the duties of their speciall calling so Masters and servants and so all others then the conclusion undoubtedly is this That many men love not God because they have no care of their speciall calling and lesse care of their generall calling Certainly thy heart deceives thee when it tels thee thou lovest God when thou hast no care of thy generall and speciall calling Secondly True love is bountifull 1 Cor. 13.4 Love is bountifull what love soever even selfe-love it is bountifull to the backe to the belly to the children c. So if a man had this love of God he would be as bountifull to God Quest But wherein stands this bountifulnesse Ans In three things in time in labour in cost for whom men love to them they are bountifull in time and labour and cost bountifull in time they thinke no time too long for them bountifull in labour they thinke no labour too much bountifull in cost they thinke nothing too deare so if any man have a love to God he will thinke no time too much no labour too great nor cost too deare to bestow upon his service but alas brethren as the people say to God wherein hast thou loved us so I may say to you who say you love God wherein do you love God how little time can you afford God a day in seven and all that is too much when it is to be performed it is a wearinesse to us it goes against the haire wherein is thy love to God when thou thinkest every houre too much and tedious in his service Finally wherein is thy bountifullnesse in cost but the complaint of the Prophet may be taken up Will a man spoile his gods but you have spoiled me you have robbed God of his due and yet you say you love God but alas you deceive your owne hearts while you erre c. Thirdly true love is seen in being ready to suffer for God 1. Iohn 3.16 Herein is love because he hath laid downe his life for us therefore we ought to lay downe our lives for our brethren for their salvation rather then that any should fall away and perish if for our brethren much more should a man doe it for God the conclusion is thus much if a man will not suffer the losse of any outward thing for God how will he suffer the losse of his life c. Cyprian saith we should not prefer any thing before Christ because he preferred nothing before us but hath laid downe his life for us how doe we love Christ againe when we cannot indure a scoffe and a mock for him when he indured death for us c. what will such a man doe when he shall come to losse of goods and if he cannot doe this what will he doe when he shall come to the losse of life 2. Sam. 16.17 When Hushi the Archite that was the inward friend of David out of policy went back from David Absolom comes to him with this argument Is this thy kindnesse to thy friend so may we say is this your love to God come a little danger come a little trouble then you are offended is this your love to God whosoever thou art thou deceivest thy owne heart therefore he that will manifest his love to God must have a care to give him obedience in his generall and speciall calling c. and so much for the Attribute of love OF THE GRACE OF GOD. CHAP. XVI EPHE 2.8 For by grace c. THE next question is concerning the Grace of God there are three Attributes which are the Attributes of Gods goodnesse which are love mercy and grace now grace and mercy are all one yet the severall handling of these will afford a great deale of comfort and therefore to speak of the grace of God I have made choice of this text wherein I have taken liberty not to shew you the coherence c. Now of this graee the Scripture speakes two waies Grace as it is in the favourite or as it is in the favourer and heer we are to understand it grace in him that shewes grace that we may know what this grace is we must consider it two waies it is either generall or speciall called saving grace which is that we are to speake of and so the question is this Quest What is the grace of God or of the divine Essence Ans It is a communicable Attribute whereby he specially favours some in this some though unworthy of themselves bringing them to salvation here in this description are divers parts we shall explane them as breifely as we can The first is this grace or the saving grace of God contains 2. things the one as the cause the other as the effects the first is the free favour of God to the Elect the second the gifts of grace or meanes of salvation which doe flow out of this to shew each of these first grace signifies the free favour of God We are saved by grace Rom. 3. we are justified freely by grace c. Secondly grace is taken for those gifts of grace that are bestowed upon men Act. 11.23 when they had seene the grace of God that is when they had seene the gifts for so the Apostle speakes Ephes 4.17 Every one have received grace according to the measure in Christ and so the Apostle 1. Pet. 4.10 Let every man that hath received grace as faithfull disposers c. This grace we speake of is to be understood of the former and not the later because it is the grace in God and not that grace which is from God in man againe we say it is a communicable Attribute the reason is not because this grace is communicated to any man that is to say that it is in man in the same manner as it is in God but because there is something in man in a proportion like this therefore we call it a communicable Attribute the next thing is this we say it is that whereby he loves some in his