A Model of Divinity, Chapter 7
CHAPTER VII. Of the diuine Qualities.
Queſtion.
VVHat Attributes ſhew vsus what manner of God he is?
Anſwere.
A. His moſt divine and excellent qualities, whereby hee acteth, or worketh. Properly God hath none; yet becauſe we cannot ſee his working by his eſſence, he giues qualities to himſelfe, by which wee may vnderſtand his marveilous workes. Pſal. 86.8. Among the gods there is none like thee (O God) and there is none that can doe like thy workes. Pſal. 71.19. Thou haſt done great things (O God) who is like thee. Exod. 34.6. O what an heauen may a Chriſtian here ſeele in himſelfe! when (after many traverſes of holy meditations) he may finde in his heart a feeling poſſeſſion of his God. When he may walke and converſe with him, and that not without an openneſſe of heart, and familiaritie: ſo that when his ſoule hath caught faſt and ſenſible holde of him in his gracious qualities, he may either pull him downe to himſelfe, or rather lift vp himſelfe to him, and can and dare ſecretly avouch, I know whom I hauehave beleeued. O then how ſhould we deteſt our blockiſhneſſe and dulneſſe which would ſuffer a leaden and earthy ſpirit, to thruſt it ſelfe betwixt vsus and our actiue God; and by his darke and indigeſted parts, eclipſe that light which ſhineth to our ſoules? Let me (deare God) with feare to offend, and faith to obtaine, alwayes be humble before thee, and never bee high minded, but onelyonly in minding theſe things aboue.
Q. What obſerue you from hence?
A. That all the former properties of greatneſſe may be attributed to theſe: as his eternitie and infiniteneſſe may bee giuen to all, or any of his qualities, but not the contrary ſo properly, as Gods eternall wiſedome, infinite iuſtice, &c. and not his wiſe eternitie, or iuſt infiniteneſſe. Pſal. 145.7.8. Great goodneſſe, great mercy, and not good greatneſſe, or mercifull greatneſſe. For quantitie is the meaſure of the qualitie that acteth, and hereby we ſee an Ocean of mercy and goodneſſe in God. Here then may we keepe what we hauehave, and get what we want, & a good ſoule will not more loath all other covetouſneſſe, then affect this. Here alone muſt we never profeſſe to hauehave enough, and our care muſt be, if we may increaſe, eyther by labouring, or begging, or vſury, to leaue no meanes vnattempted. Let others pleaſe themſelues in the large extent of their rich mannors, or in the homage of thoſe whom baſcheſſe of minde hath made ſlaues to their greatnes, or in the price and faſhions of their full wardrope, or in the wanton varieties of their delicate Gardens, or in their full coffers of red and white earth; or if yet there be any other earthly thing more alluring, more precious, let them enioy it, poſſeſſe it, and let it poſſeſſe them: let mee onelyonly hauehave this God, and let me never want him, till I envie them. An idiot, or a childe lookes on the faireſt Gally-pot in the Apothecaries ſhop, which ſhall be ſure to hauehave his firſt hand, though never ſo full of poyfonous drugs: where the iudicious chooſe rather the wholſomeſt, led not onelyonly by ſenſe, but skill: ſo ſilly ſotts and ſottiſh worldlings, are more tempted with wealth and honour (which when they come vponupon beſt termes, are but vaine) then with the beames of that infinite beauty, which deſerues the beſt, yea, all, and a thouſand times more then all. O that any thing in the world ſhould be reſpected before him, equalled with him, or loued out of him, of whom, for whom, and through whom are all things. It grieues mee to thinke, that ſo ſubſtantiall and ſuper excellent a good ſhould hauehave ſuch hollow ſervices: fie on all Rimmonites, that plead an vpright ſoule in a proſtrate body; or that pretend a Nathaniel in the skin of a Nicodemus. Dare wee not ſpeake out, and without all ſecret halting, or halving ſay, God is God, and wee will follow him, for his excellency? O that ever Chriſtian ground ſhould beare any maples, hollow and fruitleſſe; or that we ſhould lie ſo neere the bankes of the dead ſea, hauing faire apples, which vnderunder a red ſide containe nothing but duſt. For his ſake that is ſuper-eſſentiall, become more ſubſtantiall. Remember what great account you are to paſſe at the laſt Audite before him, when all favorites, and fancie feeding-flatterers ſhall ſhrinke from vsus, and nothing but our owne deeds and deſerts accompany vsus.
Q. What ſecondly may we learne?
A. That the acts of theſe qualities differ nothing from the qualities themſelues, nor they from the eſſence, or among themſelues, but onelyonly in reſpect of our vnderſtanding, which doth diverſely apprehend them. Exod. 3.14. I am, muſt ever be obſerved as a rule to keepe vsus from groſſe conceits of God. Ioh. 5.17. My father worketh hitherto, and I worke. EueryEvery creature hath his being before his action, but in God eſſence, facultie, vertue, and action are altogether, and the ſame. So that it is good reſting vponupon him, in whom is ſo great perfection as to be ſimply one, and vertually all things. I can wonder at nothing more, then how a man can be idle; but of all other a Chriſtian; in ſo many improuements of reaſon, in ſuch ſweetneſſe of knowledge, in ſuch varietie of contemplations, and moſt happie opportunities of thoughts. Other Artizans and Schollers doe but practiſe, we ſtill learne; others runne ſtill in the ſame gyre, to wearineſſe, to ſatietie, our choice is infinite: how many buſie tongues chaſe away good houres in pleaſant chat, and complaine of the haſt of night? And ſhall an ingenuous minde, or religious heart bee ſooner weary of talking with God, the ſweeteſt of companions? Who would not wiſh himſelfe an Anachoret, ſecluded from the world, and pent vp in the voluntary priſon-walles of his daily thoughts of God? Let vsus therefore in our meditations on his back-parts, and theſe his moſt excellent qualities, take heed how we begin our heauenly thoughts, and proſecute them not. Hee that kindles a fire vnderunder greene wood, and leaues it, ſo ſoone as it begins but to flame, muſt needs finde it cleane out, when hee would warme himſelfe by it: ſo, if we begin to thinke theſe thoughts, and giuegive over, wee cannot but looſe by them, becauſe they are not ſeconded by ſutable proceedings. Fire in embers vnſtirred, glowes not, heats not the houſe. Sugar in the cup vnſtirred, ſweetens not the wine. It is not a Trade, but a Trade well followed that fills the purſe. It is not the hauing of land, but land well-looked too, that maintaines the man. A locke without a key, is of no vſe: ſo, there is no profit in ſetting our ſelues to meditate on God, more then of a ſleeping habite, if wee giuegive over before wee come to ſome iſſue.
Q. How many ſorts of his qualities be there?
A. Two, faculties and vertues: the one makes able, and the other prompt to eueryevery good worke. God by way of eminencie explaines himſelfe by both Num. 11.23. Iſa. 50.2. and 59.1. God is moſt able to helpe and deliuer. Iſa. 55.7. He is ready to forgiue. Epheſ. 2.4. Rich in mercy. 1. Ioh. 1.9. Iuſt and faithfull to forgiue. God is not onelyonly able to forgiue, but ready and willing to performe his act. O wick and wretched man, call to thy conſideration (vnhappie creature) from whence thou runneſt, where thou art, and whereto thou haſteneſt; the favour which thou forſakeſt; the horrour wherein thou abideſt, and the terror whereto thou tendeſt: ſhake of this ſloth, this ſleepe, this death of ſinne, wherein thou walloweſt, and wherein thou wandereſt: Raiſe vp, rowſe vp thy ſelfe from this dangerous duplicate page duplicate page duplicate page duplicate page dulneſſe, and looke vp to this God, who is able by his power, and willing for his mildneſſe and mercy, to relieue and releaſe thee of thy miſery. Liue not ſtill like the flie ſucking at the botches of carnall pleaſures, when thou mayſt bath thy ſelfe in this Ocean of ſweetneſſe.
Q. What are Gods faculties?
A. Whereby he being moſt excellent life is able to worke whatſoever he pleaſeth moſt eminently: the beſt facultie muſt be giuen to God; and therefore the moſt perfect life, not ariſing from the vnion of two things, but the ſimple perfection of his owne nature, whereby hee liuing in himſelfe, doth inliuen and quicken other things. And hereby it muſt follow, that God is moſt actiue, wanting no abilitie for the effecting of any thing. Deut. 32.40. God in power lifts vp his hand to heaven, and ſayes, I liue for euer. Ioſh. 3.10. The liuing God is knowne to be among the Iſraelites, by his powerfull driuing out of the Canaanites. Ier. 10.10.14. Becauſe of his life and everlaſting neſſe, the earth ſhall tremble, &c. Dan. 4.34. and 6.26. Ioh. 1.4. Act. 17.28. I. Pet. 1.23. Rev. 15.7. If fortie dayes raine, driuen with the tempeſt of Gods wrath, was ſufficient to deſtroy the whole world; what ſhall we eſteeme of the full ſtorme & ſtreame of his rage, wherein the fiery darts of his fury, ſhall never ceaſe to beate vponupon his enemies? He ſurely, that caſts off this God, caſts away himſelfe; and being the abiect of God, muſt needs be the ſubiect of the Devill. But for his elect, and their ſalvation, hee ſhall ſtriue with no greater ſtraine in effecting their good, then we doe in the motion of our eyes.
Q. What are the kinds?
A. Vnderſtanding and will: the beſt faculties in which life doth moſt eminently ſhew it ſelfe, are giuen to GOD. 1. Chron. 28.9. God vnderſtands the very inwards, and his will is to caſt them off, that care not for him. Oh, thou which art the beſt vnderſtanding, and the pureſt will, poliſh thou the two tables of my ſoule, my vnderſtanding and my will; this of affections, the other of cogitations, that I may both thinke and will as thou wouldeſt hauehave mee. This may aſſure mee, that not onelyonly my actions, or words, but my ſecret cogitations ſhall be rigorouſly examined; even in that manner whereof the Prophet hath ſpoken. Seph. 1.12. the Lord ſhall ſearch Ieruſalem with lights, and viſite the men that are frozen in their dregs, and ſay in their hearts, the Lord will neither doe good nor euill. Then ſhall all hypocrites cry out, Ah, who can dwell in the burning fire? who can abide the everlaſting flames?
Q. What is Gods vnderſtanding?
A. That whereby he vnderſtandeth all things at once and together. And therefore his knowledge is moſt certaine, and infallible, even in things moſt contingent; neither needs he to bring any propoſition to the tribunall of a Syllogiſme, and there try the truth of it by diſcourſe. Manifeſt things need no other iudgement, then the very ſight and ſound of them. Now to this intelligent God all things are layd open and naked. Heb. 4.13. Hee is no wayes to be deceiued by compoſition or diviſion, or any manner of Sophiſticall diſcourſe. He ſees all things at a bluſh by the infiniteneſſe of his eſſence. 1. King. 8.39. Pſal. 139.1.2.16. Iob 14.16.17. O thou that haſt pure eyes looke vponupon vsus in thy Sonne, and ſo wee ſhall neither bee dazeled, nor damned. Eye ſeruice is a fault with men: but if wee could but ſerue God while he ſees vsus, it were enough. Hee ſees them that will be Saints in the Church, and Ruffians in the Taverne, Tyrants in their houſes, and Cheators in their ſhops. He ſees thoſe daintie Dames that vnderunder a cloke of modeſty and devotion, can hide their pride and fiendiſhneſſe. It will not be long, ere thou wilt iudge all our ſecrecies with ſeveritie. The ſunne of my ſinnefull life hath paſſed the meridian, and I am now in the after-noone of my age. The night of nature will come faſt vponupon mee: when death (as Gods ſergeant) will arreſt my body vponupon debt due vntounto nature, my ſoule vponupon treſpaſſe committed againſt my all-ſeeing Creator. The one muſt be bound hand and foote, and committed cloſe pryſoner to the ground; the other arraigned in the high Court of heauen, where he that hath ſeene me ſinne, ſhall be both party and judge; to anſwere to all obiections, as well of ignorance, as of contempt. OnelyOnly this is my ſtay and ſtaffe, that hee will both forgiue and forget, yea, put himſelfe out of office, if I betimes judge my ſelfe, and repent of my evill.
Q. What as his Will?
A. That whereby he wills moſt freely what is good. Exod. 33.19. Pſal. 5.4. and 115.3. and 135.6. And here might ſomething be ſayd of diverſe affections attributed to God. But they will appeare better vponupon the occaſions they manifeſt themſelues, and for which they are giuen to God. And here muſt wee learne our counſell, and comfort. Counſell to ſubmit to whatſoeuer he commandeth; and comfort to admit whatſoever he promiſeth. Oh, vaine ſtudies of men, how to walke thorow ſtreets all day in the ſhade, how to ſquare circles, how to ſalue the celeſtiall motions, how to correct miſhapen copies, to fetch vp old words from forgetfulneſſe, and a thouſand other points of idle skill; whiles the maine care of knowing Gods will is neglected. This makes the beſt of all theſe inferiour creatures, to liue in more ſorrow and diſcontentment then the worſt of them; yea, that very reaſon wherein he excells them, & by which he might advantage his life, is abuſed to ſuſpicious diſtruſt of God and his will. How many hauehave wee found of the fowles of the ayre lying dead in our way for want of proviſion? they can eate, reſt, ſing, &c. onelyonly man toyleth, careth, loatheth, and lamenteth his preſent; O the coldnes of care in caſting it vponupon God, as if he wanted will to prouide beſt for them, for whom he hath prouided all things. I will ſo depend on my makers will, that my truſt therein may not exclude my labour, and ſo labour, vponupon my confidence thereon, as that my endevour may be voyd of vexation. Math. 10.
Q. What are Gods Vertues?
A. The qualities whereby he is abſolutely good Math. 19.17. Why calleſt thou me good, there is none goad but God. Deut. 32.4. He is a rocke, his worke is perfect, for all his workes are iudgement, a God of truth, and without iniquitie, iuſt and right is he. 2. Sam. 22.31. God muſt needs hauehave all vertues, becauſe he wants no perfection. As the Ocean receiueth all ſtreames, and yet hath proper waters in farre greater abundance: ſo, in God there is a confluence of the perfections of all creatures, and yet his owne perfections doe infinitely exceed them. What are the pleaſures of this life, to our drinking of his pleaſures, as out of a ryver. Pſal. 36.8. At the beſt they are but as beames of that ſunne, ſparkles of that fire, which moſt purely and perfectly are contained in him. Yet as we hauehave made them, they are as a ſmoakie fire in cold weather, whereof the ſmoake is more noyſome, then the heat is comfortable. O giuegive me of that abundance which both in cauſe and continuance, plentie and place, ſo farre excells the other.
Q. What are the ſorts of theſe Vertues?
A. Two, either his intellectuall, or morall vertues. God muſt hauehave the beſt vnderſtanding, and the beſt will; and therefore muſt needs enioy the vertues of both. Rom. 3.4. Let God be true and eueryevery man a liar. Pſal. 51.4. God is iuſt when he ſpeaketh, and pure when he iudgeth; his will and vnderſtanding are purely good. By this our hearts (being raviſhed with the louelove & admiration of this light, which ſo brightly ſhineth vntounto vsus, as men with the Sunne, who are newly drawne from dungeon, and bottome of baſeneſſe) ſhould readily follow him, who carrieth ſo faire a lampe before vsus. Shall the marchant refuſe no adventure for hope of gaine? the hunter ſhrinke at no weather, for louelove of game? the Souldier decline no danger, for deſire either of glory, or ſpoyle? And ſhall we frame to our ſelues either an eaſe in not vnderſtanding, or an idleneſſe in not vſing the meanes, whereby we attaine both immeaſurable and immortall glory, pleaſure, and gaine? I know (as the proverbe is) a dead woman will hauehave foure to carry her forth; ſo we cannot eaſily be beaten out of our homes, to haſten to this inheritance laid vp for the Saints in light.
Q. What are his intellectuall Vertues?
A. Whereby he is moſt prompt in vnderſtanding all his purpoſes moſt exactly, and diſtinctly. Pſal. 139.4. There is not a word in my tongue but thou knoweſt it wholly. Rom. 11.33. and 16.27. OnelyOnly wiſe, and a depth of wiſedome and knowledge is to be found in God. Iob 21.1. Act. 15.8. 1 Ioh. 3.20. His deepe iudgement hath waded and weighed all conſiderations, and the way he taketh is ever beſt. The minde of man is weighed, as eueryevery wind of paſſion dooth puffe. Luſt and pride deſire to ſpend; avarice to ſpare; envie to detract; feare, or favour to extoll; ambition to adventure; ſuſpition to hold backe; wrath ſweetneth revenge with delight; deceit cloaketh it with diſſimulation. OnelyOnly God is exact and diſtinct in all his enterpriſes?
Q. What are his morall vertues?
A. Whereby moſt holily, readily, and purely he performes the act of his will. Gen. 18.15. Shall not the Iudge of all the world doe iuſtly? Deut. 32.4. A God of truth and without iniquitie, iuſt and right is he in all his wayes. According to theſe two heads of vertues were all things created. The whole world manifeſteth the wiſedome of God, and all his intellectuall vertues. Men and Angels, his iuſtice and mercy, the top of all his morall vertues. But the particular handling of theſe vertues, we leaue to the places, where they doe moſt manifeſt themſelues. O my Soule thou art pent within the clay-walles of my body, and mayeſt often looke through the grates in thy buſie thoughts, when this holy God will ſend for thee. Surely to be diſſolved is beſt of all; onelyonly he that gaue our ſoules their mittimus into our bodies, muſt giuegive them a re-delivery, with returne yee ſonnes of Adam. If in the interim he croſſe vsus in our bodies, yet hauehave we no cauſe to complaine, as long as wee hauehave him in feeling, in faith, in earneſt and pledges; yea, in poſſeſſion. O the madde inſolence of nature, that dares controll, where it were more fit to wonder. Should preſumptuous clay be bold to check the potter? Me thinkes this ſhould ingender a very curious & advantagious warineſſe in all our proceedings, hauing learned by experience, the wiſedome and holineſſe of our God. It is for them to murmure and mutter, that either know not God, or know him diſpleaſed with them. Alas, fooliſh wormes, what doe wee turning againe, when hee …eads vponupon vsus? If we be his, why pine we at that which is good for vsus, yea, beſt? for that muſt ever bee beſt to vsus, which he ſeeth beſt; and that he ſees beſt which he ſendeth. His will is the rule of his actions, and his goodneſſe of his will. It is therefore our dutie to ſubmit vntounto him in all things. If he ſtrike, the rod muſt be kiſſed in ſilence, and glory giuen to the hand that rules it. It is no ſmall part of his rare vertues, to worke our good by affliction; and therefore wee may be incouraged to reſt vponupon him in all eſtates.
Q. What followes from hence?
A. Gods moſt abſolute happineſſe both in action and contemplation. Whereby he is freed from all evill, abounding with all good, ſufficiently contenting himſelfe with himſelfe, and no wayes ſtanding in need of any other. 1. Tim. 1.11. and 6.15.1. Ioh. 1.5. Pſal. 16.2. vnd 50.7. to 14. Hag. 2.8. Behold now yee ambitious ſpirits, how ye may truely riſe to more then ever the ſonnes of Zebedee deſired to aſpire vntounto. Waiting is the way to raigning, ſerue him which is thus happy, though without apparent wages: he will pay ſure, if ſlow. Liue well, and thou mayeſt liue in expectation, as thoſe which after ſome terme of their cottage expired, are aſſured they ſhall hauehave a marble palace built for them. O let vsus thinke that the dayes and moneths paſſe ſlowly away, till then, ever looking vp to him that is the finiſher of our faith, and remembring that for the new heavens, our hearts muſt be made new before hand. Let worldlings, like a company of idle boyes, ſcramble for the figges of this life; it is for wiſe men to take them if they fall in their boſomes: whoſe maine care is to be found acceptable in the day of the Lord. Worldly vanities (which are alwayes ther owne cut-throats, by their owne croſſing and contrarietie) are to be abandoned of Chriſtians, who caſting away all weake diffidences, know how to truſt God with his owne. Waite thou on the Lord, and keepe his way, and he ſhall exalt thee. Pſal. 37.34. It is he that will fulfill all the good pleaſure of his goodneſſe, and the worke of faith with power. 2. Theſſ. 1.11. O that hee would purge out of our minds and memories that ambition and vanitie, which ſo bewitches them with the louelove of pompes and glories of this periſhing and ending world, which in the breathing of a breath, wee may loath, looſe, leaue and deſpiſe as nothing: and would graffe in them a pure and ſingle eye, to behold the eternall bliſſe, which ſeene, breedeth louelove, and loued conducts vsus to heaven. Here to as high a tide as wee ſhall riſe in our deſires of wealth, and well-fare, to as low an ebbe ſhall we fall in our hopes thereof. Seeing then we looke for better things in the heavens, let vsus be diligent that we may be found of him in peace, without ſpot and blameleſſe. 2. Pet. 3.14. Doe wee beleeue that all things ſhall be made new, and our hearts onelyonly remaine olde? As if our bleſſed God, intended nothing but our ſoules to be out of faſhion. Be aſſured, that as no man puts new wine into olde veſſels, no more will God put the new wine of his glory, into the olde veſlels of our corruption. Looke wee therefore to him, that hath ſayd he will giuegive vsus new hearts. Ezek. 11.19. And remember that all our glory begins in grace, and that God will hauehave none to dwell with him in happineſſe, that will not vouchſafe him to dwell with them in holineſſe. Roote out (deare God) all gall and acerbitie amongſt brethren, and bend their hearts to charitie, that being re-vnited in the pilgrimage of this life, this country of our terreſtriall, bodies, wee may after our ſervice and courſe therein accompliſhed, aſcend vnderunder the conduct of our Sauiour, before aſcended to our everlaſting reſt, in the countrey of our celeſtiall Soules, there in ſocietie and vnitie of Saints and Angels, to enioy the happy viſion of the all-glorious Deitie, and to ſing his prayſe for ever.