The Practical Believer, Part 2 · Chapter 3

The Practical Believer · Part 2 · Chapter 3

p. 232CHAP. III. Of God's Almightiness.

The Contents.

God's Almightiness implies, 1. God's Might and Strength to effect all things, viz. all that are the object of any Power. And that are not repugnant to his own Nature. The exerting this Power creates God no labour. He can do, whatsoever any things of the World can do. This an encouragement to all generous Enterprizes. And to build on Providence, especially where we have a Promise. The value and acceptance of this trust, in a seemingly most improbable case. And whatsoever any things of the World are inclined, or wont p. 233to do, he can hinder them from doing. This also a ground of trust in God. And to keep us in any distress, from flying to unlawful aids. How God will use this Power. 2. His Sovereignty and Power, to command, and order all things. This includes, 1. Empire, as a Sovereign Ruler. What things God may command. The unalterableness of some commands. 2. Dominion, as a Sovereign Proprietor. In what cases God allots good and ill, out of his Power of Prerogative, not according to Mens pre-dispositions. Where he dispenses Arbitrarily, he doth it always most Wisely, and Reasonably. Saving Grace he allots, not in way of Arbitrary Prerogative, but according to Covenant Rules. And Heaven and Hell, in way of Legal Trials. A brief account of the Rectitude of God's Nature, which limits his Sovereign Will, from the Scriptures. This Sovereign Lord and Proprietor an All-sufficient, so no selfish Being. Several good uses of God's Sovereign Dominion. God's Majesty and Almightiness, must beget fear and reverence.

Question. THE Almighty Power of God, is one thing particularly professed in the Creed, and when God would give a Character of himself, he told Abraham he was the Almighty God, Gen. 17. 1. Is this Attribute of so great account, that in so short a Summary it should be singled out, and particularly mentioned?

p. 234Ans. Yes, for since God has an Almighty Power over all, all must fear and submit to him. Since he is able to do all things, his Friends and Servants have cause to trust in him, and depend on him, and in all their wants to seek and address to him for convenient supplies. So that his Almighty Power, is a main ground of all Religious Service, of Fear, and Faith, or Trust in God, and all Devotion.

Quest. What is meant by God's Almightiness?

Ans. Two things: 1. That he has Might and Strength, to effect and do. And, 2. That he has Sovereignty and Power, to command and order all things.

Quest. Has God all Might and Strength, to effect and do all things?

Ans. Yes, all that are the object of any Power, and all that are not repugnant to his own Nature. He made all this World, and can at his Will make more; and nothing shall be impossible with God, Luke 1. 37.

Quest. Why do you say all that are the object of any Power?

Ans. Because contradictions are the object of no Power: and though an Almighty Arm must be sufficient for one part of them, as who, by his bare Word, can at his Will speak all things, either out of, or into nothing; yet it is no way concerned to fulfil both at the same time. Thus is it p. 235diminution to the Power of God, that it cannot make twice two cease to be four, or that which is past not to have been, or one and the same Body to be at once in many and far distant places, and yet under all this multiplicity to be but one, because they all imply a contradiction, that is, that a thing should be somewhat, and withal that it should not be it, at the same time.

Quest. And why do you add▪ All that are not Repugnant to his own Nature?

Ans. Because, as God's power is infinite, foe is every other Attribute, and one must not destroy, or weaken another, but all must consist together. Thus, though, as Christ said, to God all things are possible, Matth. 19. 26. yet, as St. Paul saith, it is impossible for God to lye, Heb. 6. 18. He cannot be sick, or weary, or sleepy. He cannot be unjust, or cruel, or unfaithful, or delight in ill, or be ignorant of any thing, or change any of his excellencies, or cease to be himself, or make other Gods besides himself, or be any other ways imperfect, more than he can be weak and impotent. The properties, and perfections of the Divine Nature, are unalterable by the Divine Power: and it is no more a matter of God's Power, to hinder himself from being Pure, or Just, p. 236or Good; than it is in the power of the Sun, to restrain it self from giving Light; or of the Fire, from giving heat; or of any other thing, from doing what is natural, and necessary to it. Whatsoever the Divine Pleasure can will, that the Divine Power can execute: but God's Will that controuls all things else, doth never contradict his own Nature, but is always suited to, and ruled by it.

Quest. And when God exerts this Power in doing things, doth it create him any labour and pains?

Ans. No, he makes, or unmakes every thing, with a bare word of his mouth, as he did at the Creation. We, indeed, are imperfect Natures, and activity spends our Powers; and the things we go to alter and act upon, are stubborn in sticking to their own Natures, and make resistance: on which accounts, our actings cause trouble and weariness. But all things obey every inclination, and tendency of God, with an intire submission; and his Power is Absolute and Infinite, so that if he doth but will any thing, immediately it is done. And therefore it is a vain fancy, and ignorant complement of the Epicureans of old, and of all the Enemies of Providence in later times, who would exclude God from the Inspection, Ordering, and Government p. 237of the World, in pretence thereby to secure his ease and self-enjoyment, and to keep back trouble and toil from him.

Quest. Can God do, whatsoever any things in the World can do?

Ans. Yes, for he gave them all their Power of doing it. And retaining still the same Power in himself, which he communicated to them, as he ordinarily doth things by them, so, when he pleases, can he do the same without them. Thus can he preserve Life without Meat, as he did to Moses, Elias, and our Saviour Christ, in their forty days fast; and restore Health, without the help of Physick; and give Children to those who are past Child-bearing, as he did to Sarah; and make a Maid a Mother without the help of a Father, as in the Generation of our Saviour; and give us Bodies without all help of Parents, as he did out of the dust of the earth at first to Adam, and as he will do at last to all in the general Resurrection.

Quest. What must this teach us?

Ans. Not only to believe him in those Articles of Religion, which seem hardest in Nature to be brought to pass, as Christ' being born of a virgin, and the general resurrection: but also to take heart and courage, p. 238in all honest and prudent enterprizes, and not suddenly to desist, or despair of success, through the number, and greatness of discouragements. All virtuous, publick, and generous undertakings, are both acceptable and honourable to God, and so more like to have a sure Friend of Providence. And when God espouses any cause, though there be little probability, and preparation for it in Natural appearance, yet will it surely come to pass, since he has the Power and Probability of all his Creatures in himself.

Quest. Indeed, Men so backed, must needs speed designs, where there are fewer visible preparations, and find success beyond appearances.

Ans. Yes, and the prospect of that animated the Apostles to go on couragiously in converting the World, an attempt impossible in all human judgment. And all Ancient, and Modern Worthies, to set on any Publick Reformations in evil times, and do the World good against their wills. And all honest Men, whose cause was good, and dear to God, to hope he would stand by it, and restore it, even when they saw it reduced to the last extremities. In summ, in licentious times, it has heretofore, and must still strengthen Magistrates, in asserting Laws and Justice; and Ministers, in p. 239preaching down prevailing errors, and reigning vices; and all Publick Spirits, in pursuing Pious, or Charitable Projects; and all Good Men, in supporting the oppressed; in curbing vice, in breaking wicked customs, in setting on any great honour of God, or good Men, in their several stations. They must not hastily think they shall not be able to effect, what they have cause to hope God will set forward: but believe, as S. Paul said, that they can do all things, through Christ strengthening them, Phil. 4. 13. But then their hope and confidence must still be fixed in God, not in themselves, or outward aids: and when they go to meet difficulties, it must be as David did to meet Goliah, only in the Name of the Lord of hosts, 1 Sam. 17. 45.

Quest. Must this consideration, of God's having in him the Power of all his Creatures, teach us any thing else?

Ans. Yes, to trust his Providence for the supply of any wants, especially where he has given us any Word and Promise. Nay, then to hold on trusting▪ even in the most destitute cases, and against all probabilities. For all things, even the hardest and most improbable, are equally easie unto God, so that nothing must seem improbable, which he declares he will bring about. When Faith and Trust is in Man, p. 240or any Earthly thing, it is ruled by probability. But when it is in a Power Almighty, it makes no difference of likely, or unlikely. As Abraham's Faith did not, when he believed Gods Promise to send him a son, though at that time, both Sarah, and he, were too old in course of Nature to have one: and to make that Son a numerous seed, which he firmly believed at the same time he was commanded to offer him up, and so could have no Son by him, unless he were first restored to him from the dead.

Quest. This, indeed, shows a high esteem, and confidence in God, to relie upon his Word when there is not the least sign of its taking effect, but things look, as if there were no way for it to be effected.

Ans. Yes, so it doth. And therefore among all acts of Religion, there is none that doth more endear Men to God. This our Father Abraham found, it being upon this account, that he became so dear to God, as to be called the friend of God, Jam. 2. 23. and the father of the faithful, Rom. 4. 11. 16. and that his bosom should be made the receptacle of the blessed, Luke 16. 22. For his Faith, saith the Apostle, above all his other virtues, was imputed to him for righteousness, Rom. 4. 3, 9. And among all his p. 241acts of Faith, those God was pleased to impute to him, as the most notable, which were shown in these two difficult instances. He staggered not at the unlikelihood of his having a son, but was fully persuaded, that what God had promised, he was able to perform: and therefore, saith S. Paul, it was imputed unto him for righteousness, Rom. 4. 19, 20, 21, 22. And when he offered Isaac his son upon the altar, says S. James, then the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness: and he was called the friend of God, Jam. 2. 21, 23. Such is the extraordinary value, and recompence, of trusting God in a seemingly most improbable, and desperate case, where 'tis visibly put to a push of Omnipotence to make good his Promise.

Quest. I see God can do, whatsoever any things in the World can do. But can he also hinder any things in the World, from doing whatsoever they are naturally bent, or wont to do?

Ans. Yes, for as by him they were all made, so, as the Apostle **Act. 17. 28.Acts 17:28says, in him they still subsist, and move, and operate: and therefore whensoever he pleases to suspend, or withdraw their Power, they have no longer use of it. Thus the ††Dan. 3. 27.Dan 3:27fire could not consume, nor singe Shadrach, Meshach, and Abednego; nor the **Dan. 6. 22.Dan 6:22hungry Lyons fasten on p. 242the Prophet Daniel; nor the **Act. 28. 5.Acts 28:5venemous Beast sting the Holy Apostle; nor the ††Exod. 12. 13, 23.Exod 12:13Exod 12:23destroying Angel touch an Israelite; nor the **Psal. 91. 1, 6, 7, 8.Ps 91:1Ps 91:6Ps 91:7Ps 91:8Plague, or Pestilence, or other contagious Disease, infect or seize the Psalmist; nor the ††John 7. 30.John 7:30wicked Jews act their spite on our Saviour Christ; nor the **Job 1. 12. & 2. 6.Job 1:12Job 2:6Infernal Spirits touch Job, or try his Patience, whilst God was pleased to withhold them. He suspends the Operations of all hurtful Creatures, evil Men, and wicked Spirits, at his Will: so that they invade no Person, and act at no time, but only when, and so far as he allows them.

Quest. And what must this teach us?

Ans. Not hastily to conclude any case of good Men desperate, and incapable of cure, or ease. For when dangers, or disasters, from the most hurtful things, or Persons, threaten most, 'tis but for God to interpose, and either divert, or suspend their power, and then the most fierce and mischievous things become tame and harmless, and the dangers from them little, or none at all. And thus he is wont to interpose for good Men; rescuing them, as he did Holy David frequently, out of the very jaws of Death; and saving them, as he did S. Paul, after he had the sentence of death in himself, 2 Cor. 1. 9.

p. 243Quest. But what if we are at the last extremities? must we hope still, when evil is fastning upon us, or at the very door?

Ans. Yes, if we have any express promise of deliverance: for God, as I noted formerly, never forgets his Word, though sometimes he may delay the performance of it to the last. Or, if we have an express command for the work, wherein the danger meets us, as S. Peter had for coming to Christ upon the water. For since Christ bid him do the thing, he should have hoped to the end that he would stand by him, and therefore was rebuked for doubting and staggering in Faith, though it were when the wind was boistrous, ready to bury him in every Wave, and he already began to sink, Matth. 14. 29, 30, 31. Or, lastly, if we have no other claim for relief, but only from God's Providence, whose Protection we may generally presume on in his own ways, and in pursuit of all good and prudent enterprizes: as our Lord intimates, when he rebukes the Apostles for want of Faith in fearing Shipwrack, though they neither had any particular command to Sail, nor express promise of a safe Voyage, but were to ground this Faith on being under his Protection, and going on lawful Errands, Matth. 8. 24, 25, 26. God very commonly p. 244suffers good Mens dangers, which at last he designs to remove, to go on first to the greatest extremities, that their Faith and Trust may pass through a more full trial, and illustrious exercise.

Quest. Must it teach us any thing else?

Ans. Yes, Secondly, in no case to forsake God, and fly to any Foreign and unlawful Aids. For if we stick to him, this overruling Power, when things are at the worst, can with a Word put all the evil by, and rescue us. And if we forsake him, he can as easily turn that Power against us, and make us fall by our own succours. For as this Almighty Arm, is able to bring all things about for us; so, when it pleases, can it also bring them about against us, in spite of all probabilities.

Quest. This is a stupendious height of Power: how will God employ it?

Ans. In making good all his Promises, and executing all his Threatnings, heaping Favours on his Friends and faithful Servants, and Judgments on his Enemies. So that all Holy Men shall taste the sweetness of it, in endearing Providences in this World, as Jacob, Joseph, David, and the Patriarchs, and pious Men of old did: and in Glorious, and endless Rewards in the p. 245next. And wicked Men shall feel the smart of it, in all the crosses, and penal inflictions of this Life, and in the everlasting torments of the Life to come.

Quest. If this irresistible Power, were not to be thus justly, and kindly used, though we should basely fear and dread, yet should we not love and value him that has it.

Ans. No, for nothing is so hateful, as power in the hands of malice, which makes us have such an utter hatred of the powers of darkness. And this must teach all ambitious Men, never to covet; and all Potent Men, never to employ their Power, to oppress, or tyrannize, to accomplish unlawful Lusts, or to work their wills on others. But only to encourage Virtue, and reward it, to protect the innocent, relieve the oppressed, curb the vicious, or some way or other to do good with it.

Quest. Another Branch of God's Almightiness, you said, is his Sovereignty and Power, to command, and order all things. What mean you by God's Sovereignty?

Ans. His Supreme Authority, being accountable to none, but having Power to order, and injoyn all things, as seemeth fittest to his own Wisdom.

p. 246Quest. What doth this imply?

Ans. Two things: both Empire, that is, a Power to injoyn and command as a Ruler; and Dominion, that is, a Power to allot and dispose as a Proprietor. God may give any Commands, and exact them of any Persons, as an absolute Governour: and make any distributions of Things, or allotment of States and Conditions, as an absolute Lord and Proprietor. And he is Sovereign in both these, being bound to please none, but only to order as seems best to himself.

Quest. Doth God exercise over the World a Sovereign Empire?

Ans. Yes, all other Rulers, as the Apostle says, are but his ministers, Rom. 13. 4. but he still keeps the controlling Power, and the Reins of Government in his own Hands, being the blessed, and only Potentate, King of kings, and Lord of lords, 1 Tim. 6. 15. He hath prepared his throne in heaven, and his kingdom ruleth over all, Psalm 103. 19. And this Empire he exercises, in giving and exacting all Commands, and guiding and directing all Actions, and turns in the World, as he pleases.

p. 247Quest Has God an absolute, and unlimited Power, to command all things?

Ans. Yes, all that his Creatures, by his Grace, are capable of doing; and all that his most Holy, and Perfect Nature, is capable of injoyning.

Quest. Why do you say, all his Creatures, by his Grace, are capable of doing?

Ans. Because his most just, and equitable Government, cannot impose an impossible thing. His Laws, indeed, might be impossible to us, considered naked in our own strength, but not as consider'd under those assistances, and that strength, which he is ready to afford us. He doth not reap where he has not sown, and whatsoever his Laws require, his Spirit will assist Men to perform, His commandments are not grievous, 1 John 5. 3. and his yoke is easie, and its burden light, Matth. 11. 30.

Quest. Why do you add also, all that his most Holy, and Perfect Nature, is capable of injoyning?

Ans. To shew he doth not give Commands out of unlimited Will, and Arbitrariness; but doth all according to unalterable Principles of Goodness, and Justice. p. 248He may command whatsoever he will: but then he cannot will all that we may fancy, but only all that is like himself, i. e. all that is Wise, and Good. He never Wills against the Perfection of his Nature, because he will do it.

Quest. I perceive then, that God having commanded Holiness, and Justice, and Mercifulness, and Truth, and Faithfulness, and the like, which are his own Natural Perfections, there is no possibility of his reversing these Commands to shew unlimitedness of Will, and commanding their contraries.

Ans. No; in commanding these Virtues, he only commands us to be like himself: to be holy as he is holy, perfect in kindness as he is perfect, as the **1 Pet. 1. 16. Matth. 5. 48.1 Pet 1:16Matt 5:48Scripture says. And being Transcripts of his own Perfections, these Virtues are a limitation to his Will, and whilst he is himself, he can never will them to be otherwise. Indeed, it is his Command, which makes them become duties to us, and instances of our obedience: but that, which made him command them, was the Goodness they had antecedent to his Command, as being Draughts of his own Perfections. He willed them, because they were Good, and like himself. And he being unchangeable, they must be always like him, and upon that account he p. 249must always will them; whence they are said to be duties of Essential, and Eternal Goodness and Obligation.

Quest. Doth God exercise this Empire also in guiding, and directing all Actions, and Turns in the World, as he pleases?

Ans. Yes, he doth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? as Nebuchadnezzar most justly acknowledged, when he returned to himself, Dan. 4. 35. He presides in all Councils, and directs, and over-rules all Actions and Events. I form the light, and create darkness, I make peace, and create evil: I the Lord do all these things, Isaiah 45. 7. And this Administration of things, is called his Providence, which has already been discoursed of.

Quest. Has God also a Sovereign Dominion, to dispose of all things, and allot all their different states and conditions, as a Supreme Proprietor?

Ans. Yes, his Hand made all things, bestowing upon them both the Workmanship and the Materials, and his Power still preserves them, and all this for what uses he pleases. Thou hast created all things, and for thy pleasure they are, and were created, p. 250Rev. 4. 11. As the clay is in the potters hand, to form it into a Vessel either honourable; or base, so are ye in my hand, saith the Lord, Jer. 18. 6. The heaven is his, and the heaven of heavens, Deut. 10. 14. the earth, and all the fulness thereof; the world, and they that dwell therein, Psal. 24. 1. And being thus absolute, and universal a Proprietor, he places and alters, grants and resumes all things at pleasure. And when he takes away, says Job, who can hinder him, or say unto him, What dost thou? Job 9. 12.

Quest. I see that all the good and evil, both of this World, and of the next, are in God's Hand, to allot as he sees fit. Doth he allot them according to any rules, and in recompence of Mens predispositions: or Arbitrarily, out of Sovereign Will, according as he pleases?

Ans. In allotting the principal things, particularly the Eternal pains and pleasures of another life, and, in general, all rewards and punishments, he has graciously bounded his own unlimited Power, by Laws and Compacts. But as for all good and evil things, which are not under Promises or Covenants, he dispenses them Arbitrarily, as he sees fit. And as those allotments of good and evil, which he makes in recompence to Mens Deeds, and according to the direction of his own Laws and Promises, p. 251may be called the Legal Distributions, and Covenant-Justice: so may those, wherein he has not limited himself by any such Contracts, be called the Prerogative Power, and Arbitrary Will of this Almighty Potentate.

Quest. In what things doth God act with us, out of his Power of Prerogative, allotting good or evil things, or states of life, according to his own unlimited Will, and not according to Mens qualities and predispositions?

Ans. I do not say he acts constantly so: but oft-times he doth.

1. In allotting Mens different state, and worldly circumstances: as that one should be born of Noble Parents, to great Fortunes, or honourable Employments, with a wellshaped healthy Body, or pregnant parts; and another should be born mean, or servile, or sickly, or mis-shaped, or poor, or foolish. Thus, when the Jews asked the reason of a man's being born blind, whether for his parents sin, or his own; our Saviour told them there was no need for that, to seek out for such precedent desert, either in him, or them, but 'tis enough to say it was, that the works of God might be made manifest in him, John 9. 2, 3.

2. In allotting their different outward helps for Religion, and Spiritual opportunities; p. 252as that one should be born of Christian Parents, trained up in an Orthodox Belief, and pure Worship, in the Eyes of good Examples, and under the care of skilful Pastors; and that another should be deprived of some, or, perhaps, of all these. Thus, the difference, both in Secular, and Ecclesiastical Priviledges, which God put between the Jews and Edomites, (the elder serving the younger, not being intended, or verified of Jacob and Esau's Persons, Jacob rather serving Esau, than Esau him, Gen. 33. 3. but of their Posterities, of whom God expresly speaks it, when he first declared it to Rebekah, Gen. 25. 23. and to whom Malachy, from whom also S. Paul cites this passage, doth apply it, Mal. 1. 2, 3.) this difference, says the Apostle, was an allotment out of God's Sovereign Will, and not out of their precedent deserts; God declaring that to Rebekkah, while the children were yet unborn, and had neither done good nor ill, to prepare them for this discrimination, Rom. 9. 11, 12, 13. These different allotments, of National Priviledges to Jews above Edomites, and afterwards, as he **Ver. 23, 24, 25, 26, 30.there notes, to Gentiles above Jews, when the Jews were cast off, and the Gentiles taken into the Church in their place, was no unrighteousness in God, who hath mercy on whom he will have mercy, verse 14, 15.

p. 253Lastly, to name no more, when he offers what is sufficient to all, to enable them to do his will if they are not wanting to themselves, which renders all without excuse; yet allotting more eminent, and efficacious degrees of Grace to some Persons, and shewing more respite and forbearance towards some offenders, than he doth to others, whom he strikes with a swifter vengeance, cutting them off, it may be, in their very first attempts. Thus his sparing Pharaoh, and still raising him up again to a new trial after numerous repulses, S. Paul ascribes to God's Sovereignty, who has mercy on whom he will have mercy, Rom. 9. 17, 18.

In allotting these different worldly Circumstances, and external Priviledges and Opportunities, and more eminent degrees of inward Grace, and shewing this different forbearance, God uses the same Prerogative Power, and absolute Sovereignty over his Creatures, which the potter doth over the clay, as S. Paul says, forming one vessel to honour, and another to dishonour, not because of any different fineness of the matter, but, taking both out of the same lump, out of his own will and pleasure, Rom. 9. 21.

Quest. But in these allotments, where God dispenses Arbitrarily, doth he not always dispense Wisely, and Reasonably?

p. 254Ans. Yes, most certainly. Mans will is too oft a blind, precipitate resolution. But God's Will is never without Reason, and the highest Counsel directs him, where he seems most Arbitrary in acting. He works all things, according to the counsel of his own will, Eph. 1. 11. So that he is said to act out of Will, not as if he did not Will upon good Reason, but because that Reason is not his being directed so by any of his Laws or Covenants, or to recompence any pre dispositions of his Creatures. 'Tis Arbitrary, because uncovenanted, and left to himself. But whatsoever is left to him, is sure to be managed with the highest Equity, Wisdom, and Goodness, as will appear to all, when we shall be let in to behold the Counsel of God's actings.

Quest. Doth God use this Prerogative-Power, in allotting Saving Grace, so that one shall have the help of his Spirit in a good way, and another shall be denied it, though he seeks it earnestly and sincerely, only because God pleases?

Ans. No, this is under Promises and Compacts, and is to be dispensed and measured out to Men, according to their readiness to comply with, and their care to seek, and make use of it. If any man lack wisdom, let him ask of God, who giveth to all p. 255men liberally, Jam. 1. 5. God will give the holy spirit to those that ask him, Luke 11. 13. and to every one that hath, that is, improves his talents, shall be given, Matth. 25. 29. These are the Covenant-Rules, for allotting Saving Graces.

Quest. Or doth he use it in allotting Heaven and Hell, and dispensing Eternal Rewards and Punishments?

Ans. No, these are not given in way of Arbitrary Dispensations, but of Legal Trials. At the last day, men must all appear before Christ, to receive according to what they have done in the body, whether it be good, or bad, 2 Cor. 5. 10. they must all be judged according to their works, Rev. 20. 12, 13.

Quest. So that no Man who lives ill, must think that God, to shew his Sovereignty, may save him if he will; nor any Man, that lives well, fear lest God, to shew his Sovereignty, may damn him if he will; nor if any Person seriously sets himself to be good, must he harbour any jealousie of Prerogative-Power, and Arbitrary decrees against him, whereby he should be shut out from that Grace, which is necessary to help him to be so.

Ans. No, there were not the least danger of that, had we nothing else to trust p. 256to, but the absolute Holiness, Justice, and Goodness, of the Divine Nature. But moreover, in these most important disposals, God acts not out of Arbitrary, unlimited Power, but as he has made himself a Legal, Covenanting Governour, that is graciously pleased to rule the World by Laws and Compacts, and will distribute rewards and punishments according to them. So that in expecting any of these from him, we must not have recourse to any fancied secret Decrees, but only to revealed Promises, and Covenant-Declarations. And these, as I have shown, pronounce Mercy on the good, and Vengeance on the bad, and the Spirit and Grace of God, to all that sincerely and carefully seek after it. In relation to future recompences, saith S. John, God is just, 1 John 1. 9. And in relation to present assistances, saith S. Paul, God is faithful, 1 Cor. 10. 13. And in relation to both, saith he again, God is not unrighteous, Heb. 6. 10. So making, not absolute Will and Prerogative-Arbitrariness, but Moral Honesty and Covenant-Justice, the ground of Mens expectation from him in these matters.

Quest. You have several times mentioned the rectitude of God's Nature, as well as the voluntary addition of his Laws and Compacts, for the limitation of his Sovereign Will and Power. And the p. 257Divine Nature you have particularly explained before: but I should be glad to have a brief account, of his ways and temper, from the Holy Scripture.

Ans. Thus they represent him. That 'tis impossible for God to lie, Heb. 6. 18. that he is faithful, and cannot deny himself, 2 Tim. 2. 13. He is of purer eyes, than to behold iniquity, Hab. 1. 13. he hates all workers of it, Psalm 5. 5. He cannot be tempted with evil, nor tempt any man to it, James 1. 13. All his ways are judgment, a God of Truth, and without iniquity, just and right is he, Deut. 32. 4. He regardeth not persons, nor taketh rewards, Deut. 10. 17. He loveth righteousness, and beholdeth the upright, Psalm 11. 7. He is merciful, and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, Exod. 34. 6, 7. God is love, 1 John 4. 8, 16. And as he will by no means clear the guilty, Exod. 34. 7. so has he no pleasure in the death of the wicked, but that the wicked man turn from his way, and live, Ezek. 33. 11. These are the Almighty Deities fixt, and immutable Ways, and Principles, which he never thwarts, or contradicts, to shew absoluteness of Power and Wilfulness.

Quest. If Almighty God is the Proprietor of all things, and can do what he pleases, he must be All-sufficient in himself, p. 258and need no accessions from any Body to his Happiness?

Ans. So he is. My goodness, saith David, extendeth not to thee, Psalm 16. 2. He needs nothing, that any Creatures can offer to him; and if he did, he could supply himself with them, since all the World can present him with nothing, but what they have from him.

Quest. If we are so poor, that we can give, and he so full, that he can receive nothing; 'tis plain he is no selfish Being, nor seeks any separate Interests of his own, by any services we are to pay him.

Ans. Very true. His ends are only to communicate Happiness, not to gain it. And this may shew Men how unnecessary their scruple is, who fear they are not sincere in God's Service, if they seek thereby to benefit themselves. For in that, their end is not different, but the same with his. They seek his Glory, in pursuing their own truest good, for in giving, not receiving it is, that he seeks to be glorified.

Quest. What must God's Sovereignty, and absolute Dominion teach us?

p. 259Ans. First, since all we possess, is held under him, never to compass any worldly thing by fraud, or falshood, or any deceitful and dishonest dealing. For since God never allows of such, whosoever come into Possessions that way, have no consent, or grant from him. So that whatever they hold, it is not by any Title of Right and Lawful Claim, but only by unjust Usurpation.

Quest. What do we learn from this absolute Dominion besides?

Ans. Secondly, to be content with that state and condition, and that portion of Goods and Accommodation, which God allots us. For be our part what it will, and other Mens never so much above it, as most are apt to fancy all their own burthens heaviest, and their own injoyments least: yet, God having as absolute Propriety to make one Rich, and another Poor, as the **Jer. 18. 6. Rom. 9. 21.Jer 18:6Rom 9:21Potter has, out of the same lump, to frame one vessel to honour, and another to dishonour, they must needs be most rightfully disposed. Yea, moreover, whatever little any of us injoy, in comparison with others, yet is that little wholly undeserved; and if from the same bounty, which grants us our share, any other Men have more, our eye must not be evil, because God's is good, Matth. 20. 15.

p. 260Quest. Must it teach us any thing else?

Ans. Yes, Thirdly, to be content when he resumes his own allotments. For when he grants us things, he still keeps the Propriety in himself. He makes no Tenants in Fee, no, nor so much as Tenants for Life: Whatsoever outward things we hold under him, it is all as Tenants at Will, to be disseiz'd when he pleases. And therefore whensoever God lends us Health, or Wealth, or Honour, or Friends, or Children, we must injoy them with an apprehension of their being only Loans for a time, and with a readiness to resign them up, when called for again. As good old Eli did, who upon an irreparable degradation of his Family, from a state of highest Power and dignity, to the greatest want and meanness, only said, it is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. And as Job, who upon his sudden and amazing change of fortune, when from the most rich and happy, in a few minutes time he was made the most poor and miserable of all the Men in the East, said only, the Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21.

Quest. Must it teach us any thing more?

p. 261Ans. Yes, Fourthly, to use all his allotments to his Honour, whilst he spares them to us. He makes no Proprietors, but only Stewards, 1 Pet. 4. 9, 10. And in stewards it is required, that they prove faithful, 1 Cor. 4. 2. employing what is under their charge, to their Masters ends, use, and interest. And therefore no Persons, to whom God has given Estates, must think them a priviledge, for being idle, and careless; or for spending them wholly upon sports and pastimes, as if wealthy Persons were made for no other business, but diversions; and much less for laying them out in ostentation of Pride, and Vanity; or in ministring to Vice and Luxury. Health, and Wit, and Wealth, and other Temporal advantages, being only Loans of God, are to be Faithfully stewarded, and laid out, not slothfully neglected, wasted, embezelled, or abused.

Quest. Are we to learn from it any thing further?

Ans. Yes, Fifthly, to be humble, and think modestly and soberly of our selves, under any preeminence of Body, or Parts, Power, or Possessions. When these advantages puff Men up with pride, and vain fondness, and self-conceit, they arrogate all the fancied honour and estimation of p. 262them to themselves, as if they were Proprietors. But when they own them as God's Gifts, and Trusts, and themselves as holding them only during Pleasure by uncertain Tenures, they will ascribe all the Honour of them to him, and learn Modesty, Care, Dependance, and Thankfulness. And withal, never insult, or deride the want of them in others: remembring, that he who mocketh the poor, (and the case is the same in all other Natural Defects, or Calamities,) reproacheth his Maker, who disposed of him in that condition, as Solomon says Prov. 17. 5.

Quest. By this I see God Almighty is an immensly Great Being. How must the thoughts of such an irresistible Might, and absolute Sovereignty affect us?

Ans. With the greatest submission of Humility, and Reverence. For such immense Greatness and Majesty, should strike us with holy fear and submission in the highest degree, every time we think, or speak of this Great God, especially in all acts of Adoration and Worship, which we pay to him. Thou must fear this glorious, and fearful name, the Lord thy God, Deut. 28. 58. He is the excellency of Jacob, Amos 8. 7. the most high over all the earth, Psal. 83. 18. a great God, a mighty, and terrible, Deut. 10. 17. glorious in holiness, fearful in praises, p. 263doing wonders, Exod. 15. 11. Holy, and reverend is his name, Psalm 111. 9.

Quest. By this Almighty Power, 'tis easie to believe God made the World.

Ans. Yes, thereby in the beginning God created the heaven and the earth, Gen. 1. 1. And by the same Power he still Governs and Preserves it, as I have before explained.

The End of the First Part.

Imprimatur Liber cui Titulus, The Practical Believer, Part II.

Guil. Needham, R. R. in Christo P. ac D. D. Wilhelmo Archiep. Cant. á Sacr. Domest. June 28. 1688.

THE Practical Believer.

PART II.

OR, THE KNOWLEDGE OF JESUS CHRIST.

By John Kettlewell, Minister of Coles-Hill in Warwick-shire.

LONDON, Printed for Robert Kettlewell, and are to be sold by R. Clavell at the Peacock in St. Paul's Church-yard, and W. Rogers at the Sun in Fleetstreet, 1689.