A Golden Chain, Chapter 3 – Chapter 5
CHAP. 3. Of the life of God.
HItherto we hauehave spoken of the perfection of Gods nature. Now followeth the life of God, by which the Diuine Nature is in perpetuall action, liuing, and moouing in it selfe, Psal. 42. 2. My soule thirsteth for God, euen for the liuing God, when shall I come and appeare before the presence of God? Hebr. 3. 12. See that there be not at any time in any of you an euill heart to depart from the liuing God.
The diuine Nature, is especially in perpetual operation by three attributes, the which doe manifest the operation of God towards his creatures. These are his Wisdome, Will, and Omnipotencie.
The wisdome or knowledge of God, is that by the which God doth not by certaine notions abstracted from the things themselues, but by his owne essence, nor successiuely and by discourse of reason, but by one eternall and immutable act of vnderstanding, distinctly and perfectly know himselfe, and all other things, though infinite, whether they hauehave beene or not. Matth. 11.27. No man knoweth the Sonne but the Father, nor the Father but the Sonne, and he to whome the Sonne will reueale him. Hebr. 4. 13. There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whome we hauehave to doe. Psal. 147.5. His wisdome is infinite.
Gods wisdome hath these parts: his foreknowledge, and his counsell.
The foreknowledge of God, is that by which he most assuredly foreseeth all things that are to come. Act. 2.23. Him hauehave ye taken by the hands of the wicked, beeing deliuered by the determinate counsell and foreknowledge of God, and hauehave crucified and slaine. Rom. 8. Those things which he knew before, he also predestinated to be made like to the image of his sonne. This is not properly spoken of God, but by reason of men, to whome things are past or to come.
The counsell of God, is that by the which he doth most straightly perceiue the best reason of all things that are. Prov. 8. 14. I hauehave counsell and wisdome, I am vnderstanding, and I hauehave strength.
The will of God, is that by the which he both most freely and iustly with one act willeth all things. Rom. 9. 18. He hath merciemercy on whom he will, and whom he will hardeneth. Eph. 1.5. Who hath predestinate vsus to be adopted through Iesus Christ vntounto himselfe, according to the good pleasure of his will. Iam. 4. 15. For that which you should say, if the Lord will, and we liue, we will doe this or that.
God willeth that which is good, by approouing it; that which is euill, in as much as it is euill, by disallowing and forsaking it. And yet he voluntarily doth permit euill: because it is good that there should be euill. Act. 14.16. Who in time past suffered all the Gentiles to walke in their owne waies. Psal. 81.12. So I gaue them vp to the hardnes of their heart, and they hauehave walked in their owne counsels.
The will of God, by reason of diuers obiects, hath diuers Names, and is either called LoueLove and Hatred, or Grace and Iustice.
The LoueLove of God is that, by the which God approoueth first himselfe, and then all his creatures, without their desert, and thē doth take delight. 1 Ioh. 4. 16. God is louelove, and who so remaineth in louelove, remaineth in God, and God in him. Ioh. 3.16. So God loued the world, that he gaue his onelyonly begotten Sonne, &c. Rom. 5.8. God setteth out his louelove towards vsus, seeing that while we were yet sinners, Christ died for vsus.
The Hatred of God, is that by the which he disliketh and detesteth his creature offending, for his fault. 1. Cor. 10.5. But many of them the Lord misliked, for they perished in the wildernes. Psal. 5. 5. Thou hatest all the workers of iniquitie. Psal. 44.8. Thou hast loued iustice and hated iniquitie.
The Grace of God, is that by which he freely declareth his fauour to his creatures. Rom 11.6. If it be of grace, it is no more of workes: otherwise grace is not grace, but if it be of workes, it is no more grace. Tit. 2. 11. The sauing grace of God shined to all men, teaching vsus to denie impietie, &c.
The Grace of God, is either his Goodnes, or his MercieMercy.
The Goodnes of God, is that by which he beeing in himselfe absolutely good, doth freely exercise his liberalitie vponupon his creatures. Matth. 19.17. Why callest thou me good, there is none good but one, euen God. Math. 5. 45. He maketh his sunne to shine vponupon the good and bad, and he raineth vponupon the iust and vniust.
Gods merciemercy, is that by which he freely assisteth all his creatures in their miseries. Esai 30. 18. Yet will the Lord waite, that he may hauehave merciemercy vponupon you. Lament. 3.22. It is the Lords mercies, that we are not consumed, because his compassions faile not. Exod. 39.19. I take pitie on whome I take pitie, and am mercifull on whome I am mercifull.
Gods Iustice, is that by which he in all things willeth that which is iust. Psal. 10. The iust Lord loueth iustice. Psalm. 5.4. For thou art not a God that loueth wickednesse.
Gods iustice is in word or deede.
Iustice in word, is that truth by which he constantly, and indeede willeth that which he hath …aid. Rom. 3.4. Let God be true, and eueryevery man a lyar. Matth. 24.25. Heauen and earth shall passe away, but my word shall not passe away. Hence it is, that God is iust in keeping his promise. 1. Ioh. 1.9. If we confesse our sinnes, God is faithfull and iust to forgiue our sinnes. 2. Tim. 4. 8. Henceforth is laid vp for me the crowne of righteousnes, which the Lord the righteous Iudge shall giuegive me at that day.
Iustice indeede, is that by which he either disposeth or rewardeth.
Gods disposing iustice, is that by which he, as a most free Lord ordereth rightly all things in his actions. Psal. 45.17. The Lord is righteous in al his waies.
Gods rewarding iustice, is that by which he rendreth to his creature according to his worke. 2. Thess. 1.6. It is iustice with God, to render affliction to such … afflict you, but to you which are afflicted, releasing with vsus. 1. Pet. 1.17. Therefore if you call him Father, which without respect of person iudgeth according to eueryevery worke, passe the time of your dwelling here in feare. Ierem. 51. 56. The Lord that recompenseth shall surely recompence.
The Iustice of God, is either his Gentlenes, or Anger.
Gods Gentlenes, is that by which he freely bestoweth vponupon his creature a reward. 2. Thess. 1. 5. Which is a token of the righteous iudgement of God, that ye may be counted worthie the kingdome of God, for the which yee also suffer. Matth. 10. 41, 42. He that receiueth a Prophet in the name of a Prophet, shall hauehave a Prophets reward: and he that receiueth a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. And whosoeuer shall giuegive vntounto one of these little ones to drinke a cup of cold water onelyonly in the name of a Disciple, verely I say vntounto you, he shall not loose his reward.
Gods Anger, is that by which he punisheth the transgression of his creature. Rom. 1.18. For the wrath of God is reuealed from heauen against all vngodlines, and vnrighteousnes of men, which withhold the truth in vnrighteousnes. Ioh. 3.36. He that obeyeth not the Sonne, shal not see life, but the wrath of God abideth on him.
Thus much concerning the will of GOD. Now followeth his omnipotencie.
Gods omnipotencie, is that by which he is most able to performe eueryevery worke. Math. 19.29. With men this is impossible, with God all things are possible.
Some things notwithstanding are here to be excepted. First, those things whose action argueth an impotencie, as to lie, to denie his word. Titus 1. 2. which God, that cannot lie, hath promised. 2. Tim. 2. 13. He cannot denie himselfe. Secondly, such things as are contrarie to the Nature of God, as to destroy himselfe, and not to beget his Sonne from eternitie. Thirdly, such things as imploy contradiction. For God cannot make a trueth false, or that which is, when it is, not to be.
Gods power, may be distinguished into an absolute and actuall power.
Gods absolute power, is that by which he can doe more, then he either doth, or will doe. Matth. 3.9. I say vntounto you, God is able of these stones to raise vp children to Abraham. Philip. 3. 21. According to the working, whereby he is able to subdue euen all things vntounto himselfe.
Gods actuall power, is that by which he causeth all things to be, which he freely will. Psal. 135. 6. All things which God will, those he doth in heauen and in earth, and in all depths.
CHAP. 5. Of Gods glorie, and blessednesse.
OVt of the former attributes, by which the true Iehouah is distinguished from a fained god, and from idols, arise the glorie of God, and his blessednesse.
Gods glorie or maiestie, is the infinite excellencie of his most simple and most holy diuine Nature. Hebr. 1.3. Who beeing the brightnesse of his glorie, and the ingraued forme of his person, &c. Dan. 3. Thou art onelyonly God, and glorious vponupon the earth.
By this we see, that God onelyonly can know himselfe perfectly. Ioh. 6.46. Not that any mā hath seene the Father, saue he which is of God, he hath seen the Father. 1. Tim. 6. 16. Who onelyonly hath immortalitie, and dwelleth in the light, that none can attaine vntounto, whom neuer man saw, neither can see. Exod. 33.18. Thou canst not see my face.
Notwithstanding there is a certaine manifestation of gods glorie: partly more obscure, partly more apparant.
The more obscure manifestation, is the vision of Gods maiestie in this life by the eies of the mind, through the help of things perceiued by the outward senses. Esa. 6.1. I saw the Lord sitting vppon an high throne, and lifted vp, and the lower parts thereof filled the temple. Exod. …3.22. And while my glorie passeth by. I will put thee in a cleft of the rocke, and will couer thee with my hand whiles I passe by: after I will take away mine hand, and thou shalt see my backe parts, but my face shall not be seene. 1. Cor. 13. 12. Nowe we se as through a glasse darkely.
The more apparant manifestation of God, is the contemplation of him in heauen face to face. 1. Corinth. 13. 12. But then shall we see face to face. Dan. 7. 9, 10. I beheld till the thrones were set vp, and the ancient of daies did fit, whose garment was white as snow, &c. Matth. 19.16.
Gods blessednes, is that by which God is in himselfe, and of himselfe all sufficient, Gen. 17.1. I am God all sufficient, walke before me, and be thou vpright. Col. 2.2.9. For in him dwelleth all the fulnesse of the godhead bodily. 1. Tim. 6.5. Which in due time he shall shew, that is blessed and Prince onelyonly, &c.