Observations Divine and Moral, Chapter 4
CAP. IIII. Of the works of God, and his power, wisdom, will, goodnesse, &c. shining in them.
IT is a receaved truth in Divinity, that whatsoever is in God, is God. So the will of God considered as the foundation of that which he wills, and as inherent in him, is nothing els, but God willing: his justice nothing els, but God just: his mercy but God mercifull, and so for the rest of the Divine Attributes. And as everie work of God is founded in some of those Attributes: and that by name, in his understanding, as judging the thing to be good; in his holy will agreeing thereunto; and in his power effecting all things: So this foundation and first cause of them all being immanent, and inherent in God, is God essentially, of what nature soever (alwaies good) the work be without him, which his will and power effecteth. Neither is this will of God to work by his power, wrought in him by any thing without himself; for then he should receav addition of perfection from the creature, moveing him thereunto: though yet it be most certain, that there are many things, which God neither in his wisdom judgeth fit to be done by him, nor wills the doing of them, nor would work or do them by his power, but upon the creatures work going before. For example: God wills, and works the condemnation of some sinners, because he judgeth fit, willeth, and will work therein the manifestation of the glorie of his justice; but this condemnation (which otherwise he would not lay upon any) he both wills, and works by, and for the Creatures sin, according to his eternall, and unchangeable purpose of will in himself.
When the Scriptures speak, and we according unto them, of any thing done by God, in respect of the Creature, before the World was made; it must be understood as meant onelyonly of his foreknowledg, and decree of will, and purpose of doing. For things could be done no otherwise, then they could be; nor could be otherwise, then in God, who alone was; nor could be in God otherwise, then in his foreknowledg, and will: according to which he works them actually, in time, by his power.
These three Attributes (as before I intimated) his power, will, and wisdom do concur to the produceing of all, and everie one of his works. His power worketh and effecteth all things: his will sets his power a working: his wisdom directs both the one, & other; his will in willing; and his power in working. Touching his power: The right Ps▪ 118.hand of the Lord (which in men is the instrument of strength) is exalted, and by it he can do what he will; and much more then he will. And whereas God cannot ly, or denie himself, or the like, it is (immediately) because he will not: and that not of impotencie in him, but of potencie, andTertullian. perfection of excellencie: as, on the contrarie, it is the power of mans weaknesse that he can do amisse. So for things importing contradiction; as that the same thing should be, and not be at once, or not be that which it is, or the like; it is Religiously said by some, rather that such things cannot be done by God, then that God cannot do them: seeing the reason of this impossibilitie of their so being is not in Gods Nature, but in theirs.
The will of God is one, as God is one. But as there is one Spirit, but diversitie of manifestations; so this one internall1 Cor. 12. will of God doth exercise, and extend it self diversly to, and upon divers objects. This extention and exercise of this one will of God is of us to be considered in divers degrees. The weakest and most remisse degree is to will Scalig…r. Iunius.the suffering of evill. For though God (to speake properly) wills not sin, yet he willingly suffers it: not as ignorant of it, nor as neglecting it, nor as unable to prevent it: but as willingly, wittingly, and of purpose suffering that evill to be done, which he could easily hinder, if he would oppose his omnipotent power. The next degree of Gods willing stands in commanding good, and approveing of it, where it is found: And thus God wills and commands that all men should repent: thus he wills, that all should come to Acts 17. 1 Tim. 2. Ezech. 33the knowledg of the truth, and be saved: and thus, lastly, he would hauehave the wicked turn from his wickednesse; and live, and not dy. And these things and the like he seriously wills, to wit, by way of commanding & requireing them, and of approveing them, wheresoever they are found. The highest, and most intent degree of willing in God, is, when he so wills a thing, as withall he imploys his omnipotent power for the effecting of it: and by this he doth Ps. 115.whatsoever he pleaseth in the Heavens, and in the Earth. The former will which stands in commanding, promiseing, and the like, may be, and is too oft resisted, and made ineffectuall by men: this latter neuer possibly; except men be stronger then God. By it his power availeth to make things to be, which were not; to continue them that are; to work all good; and to order all evill unto good.
And as the works of Gods power according to his will are manifold, so hath he wrought them all in wisdom. ForPs. 104. notwithstanding both the absolutenesse of his will, and infinitenesse of his power: in regard whereof one saith, It is more becoming God to ascribe any power to him, then to Tertullian.make him impotent; yet is he neither wilfull in willing, nor unwealdy in working. By his wisdom he not onelyonly eternally, and infallibly knoweth himself, and all Creatures that are, or can be, and what either he, or they, or both together will do, or can do, and that upon supposition of whatsoever can be supposed; but both willeth, and doth in time himself, what he willeth; and doth it also for good cause, and to good purpose: and accordingly, either, on the one side, hinders; or, on the other, sustains, effects, and orders everie motion of everie Creature.
By exerciseing these Attributes God worketh all his works whether immediate by himself alone, or mediate by the creatures; which he useth of all kindes, and everie one according to his kinde; whether good or evill; reasonable or without reason. By Gods works I mean all things whatsoever are in the World, or hauehave any being, and existence In nature. For, He hath made the whole World, Ps. 146. Acts 17. Rom. 11.and all things therein. In him we live, and move, and have our being: He giveth all to all things. And, of him, and through him, and for him are all things. As he gives being unto all things that are, by communicateing the effects of his being with them; so is there nothing either so casuall, in regard of men, as that he directs it not; or so voluntarie, as that he determines it not; Nothing so firm, but he sustains it; nor so small, but he regards it; nor so great, but he rules it; nor so evill, but he over-rules it.
Neither can any of the works of God possibly be other then verie good, and righteous; seeing they are all wrought by the exerciseing of his holy will, divine power and godly wisdom. And if a simple man ow the honour to him that is of greater wisdom, and understanding then himself, to think, upon occasion, that the other hath reason for that which he speaks, or does, though he in his shallownes cannot reach unto it: how much more do all men and Angels ow this honour unto God, to beleev alwaies, that whatsoever he saith is true, and whatsoever he doth, Austin.good, and righteous, though they discern not the reason of it.
Some of the works of God are such, as we can rather admire at them, then discern of them: Some again are such, as at which proud flesh is ready to repine, and murmur. Amongst the works of Gods most wise, and powerfull providence upon bodily things, it is most admirable, that the Heavenly bodies, the Sun, Moon, and Starres should by their influence, and operation, have such power, and effects upon the bodies here below, as to change, order, and dispose the Ayer, Earth, and Water, with all things framed, and compounded of them as they appear to do, by Scripture, sence, and experience. Yet, if we consider (besides the two greatest lights and most powerfullGen. 49. Iob 38. Hosh. 2. agents, the Sun and Moon) the numberlesse number of the Stars, their huge greatnesse, the varietie, and excellencie of vertues, wherewith they are furnished far above the most precious Pearls, or any earthly quintessence; and with all these, the infinite power and wisdom of him that made, and constituted them; it will not seem incredible unto us, that the least, & suddainest naturall change in the Ayer, Water, or other Elementarie bodies, should be wrought by the position, and disposition of the Stars, and Celestiall bodies. Neither doth this at all diminish, or detract from the honour of the Lord in governing the World, but rather amplifieth it; as it ads to the honour of the skilfull Artificer, so at the first to frame his Clock, or other work of like curious deuise, as that the severall parts should constantly move, and order ech other in infinite varietie, he, as the Maker, and first Mover moveing, and ordering all. Where yet this difference must alwaies be minded, that the Artisan leavs his work being once framed to it self; but God by continuall influx preservs, and orders both the being, and motions of all Creatures. Here also we except both unnaturall accidents; and specially, supernaturall, & miraculous events; which are, as it were, so many particular creations, by the immediate hand of God.
In them that are made partakers of the grace of God, the remainders of corrupt reason is readiest to rise up at the work of Gods providence in the prosperitie of the way of Ier. 12. Ps. 37.the wicked, and workers of iniquitie: especially, if they themselvs be pressed with any singular afflictions: as we may see in David, Ieremy, and other. But the same men of God, who were in their persons, present exampls of humain frailtie, do in their writeings, by the Holy Ghost, affoard us matter sufficient for Divine comfort, and direction. As first that, before we come to plead with God, how his works are righteous, we know, and acknowledg them Ier. 12.all to be righteous; that so we may learn how and wherein their righteousnesse consists. Secondly, that God is both as good to those whom he loves in their afflictions, as in their prosperitie; and as wroth with his enemies, in their momentarie prosperitie, as if his rod were already upon their backs. Thirdly, that he hath appointed a day, in which he will right whatsoever seemeth crooked in the mean while; and will fully, and for ever, recompence both the good and evill: In the expectation of which day, and of the work of the Lord in it, we should satisfie our selvs, for the present, and suspend our thoughts till the manifestation of his righteous Iudgment therein.
In them that desire to establish mans righteousnesse rather then Gods either righteousnesse, or power; fleshly reason is most apt to quarrell partly that work of Gods merciemercy, by which he freely justifies a sinner; and partly those his just dispensations, upon which followeth the Creatures sin, and miserie for sin. But for the former: It stands not with the riches of Gods merciemercy, and grace, whereof he would make full manifestation in the justifying of sinners, to borrow any thing of mans merit; but well becomes his bountie, freely to bestow both the gift, and hand to receav it. For the latter; It must be considered, that Gods work (so far as it is his) is good, as well in the sinfull doings, or miserable sufferings of men; as in their most holy, and happy estate. The person that sinneth, with all his parts, and powers of soul, and body, is Gods work: so is the preservation, and sustentation of both person, and personall abilities; so is the naturall motion it self, whether within, or without the person (in which the sin is like the halting in the Horses going); and lastly, so is, not onelyonly the voluntarie permission of the sin, which he could easily hinder by his omnipotent power, if he would oppose it; but also the ordering both of sin and sinner to his own supernaturall ends. For example; The act of Iudah and Thamar, morally considered, was sinfull, and impure: but naturally; good, and blessed of God with a Son, of whom Christ came according to the flesh. So the abhominable sins of Absolom were ordered of God unto most just punishments of the sins of his Father David.
There is a two-fold use of the world, and works of God inBodin. it: the one naturall; the other supernaturall. The former is common to men with beasts; who are alike cherished with the heat and influence of the Sun; alike nourished by the Fruits of the Earth. The other is peculiar to men with the holy Angels, by which they behold the face of the Creators power, wisdom, goodnesse, &c. as in a mostRom. 1. Ps. 19. clear Looking-glasse; and are provoked accordingly to praise, and glorifie him in his wonderfull works: even as by beholding some curious piece of workmanship (much morePerkins. if therewith we have singular use of it) of a skilfull Artificer, we are led in the view of the work to the commendation of the workman. And look how much the Soul excelleth the body, yea the Spirituall man the naturall; so much is this use of Gods creatures more excellent then the former. And so the opinion of the Philosopher, whoAnaxagoras. thought, he was born to look upon the Sun, and Heavens, was not wide, but short; nor absurd, but defective; For he should have pierced further, even through the Heavens, unto him, that made, and governs them, whose glorious power, and goodnesse shineth in them; that so he might have glorified him as God, in his works. For though by that glimpse of light in the Creatures, we cannot attain to the knowledg of God, as our Father in Christ; yet are we both to honour him according to it, and to be provoked by it to further search, and enquirie after him, in such means of revelation, as by which he further manifests himself; which are his Word and Gospel of Salvation: Even as he, that lying in a dark Dungeon spies some small glimpse of light, will groap toward it by the wall, hopingActs 17. to finde some dore, or window, by which it comes in. For neglect of this, the verie wisest of the Heathens were left inexcusable; and not glorifying God, whom they knew in Rom. 1.his works of creation of the World, but vanishing in their own imaginations and serving the Creature rather then the Creator, who is blessed for ever, were given over of God to a minde void of judgment, to do the things, which are inconvenient. Now, of how much sorer punishment shall we be guiltie; if together with this lesser glimpse of Divine light by the creatures, we despise also the more glorious light of the Gospel, not honouring God aright either as our powerfull Creatour, or mercifull Redeemer by Christ Iesus? But if we so honour him, and make him great in our own hearts, and before men (what we can) as he hath manifested, and made known himself in his Word, and Works; he will honour us with himself for ever, in glorie.