A Stock of Divine Knowledge, Chapter 21
CHAP. XXI.
PSAL. 22.28.
For the Kingdome is the Lords, he is the governour amongſt the Nations.
FRom the goodneſſe of God, I have ſhewed on the one ſide his love, his grace, his mercy; and on the other ſide, his juſtice, his anger, his hatred: all of which, are backed, and aſſiſted by his power; and therefore in the next place, the next Attribute we are to ſpeake of, is the power of God; and before we come to that, we are to adde a uſe or two more, to the doctrin that was delivered of the hatred of God; the uſe is thus much.
Vſe. Seeing Gods hatred is that by which he hath denied the grace of election, &c. then every man ſhould labour to ſearch, and know, whether he be under the hatred of God, or the love of God? the moſt are (as we have ſhewed) hated, and this grace of election is given to few: it is therefore good for a man, to looke about him, whether he be not one of the moſt that are hated: if in the Goſpell where Chriſt tells his diſciples, that one of them was a devill, they fell all to ſearching themſelves; How much more when twelve for one, is a devill, ought we to ſearch our ſelves? when ſo many are reprobated; it is reaſon every man ſhould ſearch to know whether he be beloved, or hated.
But ſome will ſay unto me, Sir, it cannot be knowne, and then how vaine is that ſearch? for who hath knowne the counſells of the Lord?
To this I anſwer directly, no man knowes the counſell of the Lord; and for any thing I know, that is true, that ſome ſtand ſo much on, that every man is bound to beleeve, that he himſelfe is choſen, rather then rejected; yet a man may know, whether he be in the eſtate of election or no: how is that? if a man be not in the eſtate of grace, but in the eſtate of infidelity, if he be in the hardneſſe of his heart, and in the blindneſſe of his minde, and be in a benummed conſcience, to make no care of ſin, and to conclude with wicked men, if I be elected, I ſhall be ſaved, do what I will; but if I be reprobated, I ſhall be damned, let me live never ſo holy; that man is not yet in the eſtate of election: when a man heares his ſin reproved, and is not bettered by it, but ſpurnes againſt the reprover, and the reprofe; this is a fearefull ſigne of reprobation: I ſay, let every man examine himſelf; becauſe if this be the night that God ſhall take thee way, (if thou be in infidelity and the more thou heareſt, the worſe thou art,) what ſhall become of thee? therefore look to thy ſelf, leſt thou die, as the moſt do; and ſo in the eſtate with the moſt. I ſhut up this; if any man finde ſoftneſſe of heart, ſo that he ſorrowes, becauſe he cannot ſorrow; if a man finde in himſelfe, hatred of ſinne, love of righteouſneſſe, poverty of ſpirit, purity of heart, &c. that man may aſſure himſelf, that he is not in the eſtate of reprobation; and he is to magnifie God, and to worke out his owne ſalvation with feare and trembling.
Vſe 3. A third Uſe is this, If God hath ſhewed this mercy to any, and given them this favour, they have cauſe to rejoyce herein, not onelyonly in reſpect of the greatneſſe of it, but becauſe they are but few, to whom it is given: Haman rejoyced becauſe he was bid to the Queenes feaſt, and none but he: how exceedingly ſhould men value this mercy; that wheras there are but few to whom God ſhewes this mercy, they ſhould be of that number: Saint Auguſtine ſpeaking of this man that ſhal be ſaved, and of thoſe that periſh, ſaith, they are by nature both miſerable alike. Therefore if whilſt this man abides in his miſery, God be more mercifull to thee that art ſaved; be not high minded, but feare, and glorifie God, and pitty others, and be thankfull to God, for thy ſelfe: doth God actually puniſh none, but when they are wicked? then let no man, when he is puniſhed, accuſe God, but blame himſelfe; for God puniſheth no man, but for his owne ſinnes. In condemnation there are two things, the decree, and the execution: of the decree, is no cauſe, but the will of God: the execution is alwayes for ſinne; he never puniſheth any but for ſinne.
Object. But ſome will ſay unto me, If God have decreed it, a man cannot chooſe but ſinne: and as he ſaith, Rom. 9. what ſhall a man doe?
Anſw. The anſwer is with the Apoſtle, Rom. 9.19. who hath reſiſted his will? if his will be not reſiſted, why doth he complaine? I anſwer, Gods fore-knowledge is no cauſe of the evill; for what if he did foreſee it, and fore-know it; that was no cauſe of it: Auguſtine, concerning that objection of Pharaoh, that he could not be converted by the miracles of Moſes, becauſe God did fore-ſee he would not; anſwers, that God did fore-ſee this; but (ſaith he) the fore-knowledge of God, did not compell him to be wicked, but he was wicked voluntarily. To ſhut up this; God doth not infuſe any evill into men, but denying them grace, they of their owne nature, neceſſarily fall into ſinne, and therefore are juſtly condemned, and no man can accuſe him, as ignorant fooliſh men doe; no cauſe ſhall be laid upon God, but as the Prophet Hoſea hath it, None hath deceived thee, thy deſtruction is of thy ſelfe, O Iſrael! but thy ſalvation is of me. And ſo much ſhall ſuffiſe for the Hatred of God.
To explane the power of God; the Grecians to expreſſe it, uſe theſe two words foreign, and foreign, and that the Latines call Domini, or poteſtatem, and this potentiam, that is to ſay Dominion, or right, and power, or might. In the firſt place, we will ſtand upon dominion or right, and therefore we have choſen this Text: and the Queſtion is this:
Queſt. What is the Dominion of God, or of the Divine Eſſence?
Anſw. It is a communicable Attribute, whereby he is firſt and chiefe abſolute, and moſt free Lord over all, and over ſome more ſpecially then others. To open this: This power is given to God, that it might be knowne, that whatſoever God doth by his might and ſtrength, he hath right to doe it: he doth it not as tyrants, but as a juſt Lord. I ſay, this is a communicable Attribute, becauſe there is the ſhadow of it in man. This power is attributed to God, as 2 Chron. 20.26. Oh Lord God of our Fathers! art not thou the God of all power? &c. in this caſe we may ſee that which is applyed to Chriſt, 1 Tim. 16.15. he is called the King of Kings, and Lord of Lords, Revel. 17.14. The next thing, we ſay he is chiefe; for he receives not his dominion from any other, but of him others have that power that they have: therefore Salomon ſaith, Pro 8.15. By me Kings reigne. Againe, he is free Lord, as the Apoſtle, Rom. 9.15. He will have mercy on whom he will have mercy, and in the 18. verſ. he will harden whom he will: and in the 20. verſ. who art thou that wilt call him to judgement? yet further, over ſome more then others, for 1 Tim. 4.17. as he is the Saviour of all, but eſpecially of thoſe that beleeve: ſo he is Lord of all, but eſpecially of his redeemed, Pſal. 2.8. Aske of me, and I will give thee the heathen, &c. if he give them to his Sonne, he was Lord over them himſelfe; eſpecially over thoſe that are of the Church. And this is the explication of the firſt Queſtion.
Queſt. Why is ſuch a Dominion attributed to God?
Anſw. Becauſe he is creator and poſſeſſour of all: firſt, he is creator, Gen. 1. That the creation of all was from him, the Apoſtle Peter hath it, 1 Pet. 4.17. He is the faithfull creator: thereupon the name Ichovah is given to him; he that hath a being of himſelfe, and gives being to the creatures; the creator hath ſtill power over the creatures. As creator, ſo poſſeſſour, Gen. 14.22. when he made all things, he kept a right unto himſelfe; and though he had given the earth to the children of men, yet the right of poſſeſſion he keepes to himſelfe: therefore dominion may well be attributed to him.
Queſt. Why is it ſaid that he is firſt and chiefe Lord?
Anſw. For that his power is eternall, Chriſt teaches to acknowledge it in his prayer, Mat. 6.13. thine is the kingdome, power and glory, for ever and ever: therefore this power is eternall, it hath neither beginning, ſucceſſion, nor ending. If any ſay unto me, How ſhould that be, that this power ſhould be eternall, ſeeing the things that were created, were created in time?
Anſw. It is true, he created things in time, but his power was before time; God is nothing, but one eſſence, and this power was eternall, like himſelfe; and therefore the firſt and chiefe Lord.
Queſt. Why ſay you, that he is the moſt abſolute, and free Lord?
Anſw. Becauſe he may uſe all that he hath made at his owne pleaſure, without let of any other; for the ſalvation of his own, and the deſtruction of the wicked: for this is to be abſolute Lord, when one hath a power over all things to doe as he pleaſeth, & hath no ſuperiour either to call him to account, or hinder him. God is of ſuch power, he may do what he liſt, without controle, or hindering. This appeares firſt in man, for whom he made all creatures, he may doe what he will with him; he might make them, as he made them, no man can call him to account. Firſt, for the body, he may make the body perfect, or imperfect, crooked or ſtraight, and who ſhall ſay, Why madeſt thou me ſo? for his eſtate, he may make ſome poore, and ſome rich; ſo for his ſoule, he may elect whom he will, and call whom he will, and juſtifie whom he will; he may ſhew to ſome the way to ſalvation, and others not; and who ſhall call him to account for it? and ſo for gifts, they are diſtributed according to his will. Finally, in all other creatures; he ſets the Sunne in the firmament, and gives him his courſe, to runne, and he can bid it ſtand ſtill: and ſo for fire, and water; he makes water ſave his own people, and drowne his enemies: he can make the fire to conſume Sodom, and to ſave his owne children.
Queſt. Why doe you ſay, that he hath power over ſome more then others?
Anſw. Becauſe he hath power over ſome by right of redemption, and ſpirituall marriage: he hath a power over all by right of creation, but ſpeciall power over ſome by right of redemption, becauſe he hath redeemed ſome by the blood of his Sonne, 1 Cor. 6.9. you are not your owne, you are bought with a prace: and the Apoſtle Peter ſheweth what price, 1 Pet. 1.18. we are not redeemed with ſilver and gold, but with the precious blood of the Lambe: and in the Revelation, it is ſaid, thou haſt redeemed us from among all kingdomes and Nations. There is another ſpirituall right, and that is by ſpirituall marriage, Ier. 51.22. we read it although I was a husband to them, or as Iunius reads it, ſhould I continue to be a husband to them: when therefore he hath thus redeemed them by the blood of his Sonne, and married them to himſelfe, he hath a ſpeciall right to ſome more then to others. Now to come to the Uſes of this.
Vſe 1. The firſt is this: there is not, nor can be any injuſtice in God, to diſpoſe as he will of his creature: will he make his creature faire or deformed? will he make his creature with one eye? will he make his creature to want a limbe? will he make this man a King, and that man a ſlave? no injuſtice in God; Why? he is the Lord over all: it is not injuſtice, for he is Lord over all. I wonder at the wrangling wits of ſome, calling God to an account, why he ſhould make one man faire, & another deformed? and why he ſhould chooſe one man, and refuſe another, and make ſome rich, and others poore? Why ſhould any man call God to account for theſe? ſeeing he is abſolute Lord: we conclude with that, 2 Pet. 3.17. Seeing you know theſe things, take heed brethren that you be not plucked away, with the error of the wicked, by theſe whiſpering ſpirits, which goe up and downe. And ſo I end this Uſe.
Vſe 2. This teaches us, that if any man will have all creatures to doe him good, he muſt labour to have God on his ſide, who can command all thoſe creatures: As the Centurian ſaith, Luke 7.18. I command whom I will; God can much more ſay to every thing, doe this, and it doth it: therefore every man ſhould pray to God, to have him on his ſide; for inſtance, Iacob is afraid of Eſau, and had cauſe to feare, for he was told, that Eſau came againſt him with 400. men; yet he remembred that God is the abſolute Lord, Gen. 32.11. he betakes himſelfe to prayer; Oh deliver me from the hands of my brother: yet in the next chapter, Eſau comes and faunes upon Iacob: God had ſo changed his heart: therefore every man after this ſort, is to flye unto God by prayer, for he is abſolute Lord. If men will have helpe, as Iacob had, they muſt uſe meanes as Iacob did, and ſeeke unto God by prayer. The heart of the King is in the hand of the Lord; as a boat upon the waters is eaſily turned with an oare, ſo God can turne the heart of Kings at his pleaſure: when Iehoram, 2 Kings 3.7. and Iehoſophat were friends, then my horſes as thy horſes, &c. ſo we may ſay, if a man be at peace with God, then all the creatures of God are for him, Pro. 16.15. If a mans wayes pleaſe the Lord, he will make his enemies to be at peace with him: then this teaches every man to be at peace with God, and make him his friend: men would have every thing to be good for them, nay, they thinke, the things that they enjoy are good for them, but they are deceived; it is a great anger of God, when he ſuffers men to goe on and proſper, and doth not ſhew his anger, when a man walkes not in his wayes: all ſhall worke for the good of thoſe that love God, and are called according to his purpoſe; but all ſhall worke for the evill of thoſe that goe on in ſin, and bleſſe themſelves in their flouriſhing eſtate.
Obje. But ſome may ſay, who hath more enemies, then thoſe who are in league with God? Chriſt himſelfe ſaith, In the world, you ſhall have affliction: how is this true?
Anſw. I anſwer, they want their love, and have their hatred; but it is when their hatred is better then their love; if their love were better for them, they ſhould have it; but God ſees their love would be evill to them, therefore they are without it: Saint Auguſtin explanes that place, in 25. Gen. The elder ſhall ſerve the yonger; it may carry this kind of alluſion, that wicked men ſhould ſerve the godly; perſecutors, ſaith he, are ſervants to the godly; how? in the ſame maner as ſire is ſervant to the mettals, as the Oven and the mill are ſervants to the Corne; now then, the fire is ſervant to the mettals, to purge out the droſſe; and the Oven, and the Mill, is ſervant to the Corne, to grind, and bake them, &c. So the wicked is ſervant to the godly, becauſe he purges, and makes him fitter for God: ſo that all theſe things, by Gods power, are made for their good; If God be abſolute, &c. this teaches every man, that they muſt labour to ſerve him; every one, in what condition ſoever, be they never ſo much above others, be they high, or low, for he is Lord, therefore they ought to feare him, and ſerve him: Saint Bernard ſaith, power appertaines to him, that is Lord and maſter; doth it ſo? then eſpecially it belongs to God: Mal. 1.6. If I be a maſter, where is my feare? So to every one, if he be Lord of all, where then is his ſervice? none can ſay, he is not ſubject to him; when the Lord did deliver his law, Exod. 20.2. It was thus, with a preface, I am the Lord thy God, therefore keepe my lawes, whatſoever I command thee; this is that which every man ſhould performe unto him, and ſay with himſelfe, God is my Lord, and I his ſervant, therefore I muſt endeavour ſtill, to do him ſervice; every one ought to performe this unto him, and to obey him in all things: Pſal. 119.6. I had reſpect unto all thy commandements; as the Apoſtle Iames ſaith; he that ſaith to thee, thou ſhalt not commit adultry, ſaith alſo, thou ſhalt not ſteale, &c. Salvian ſaith, no ſervant when he is commanded, may chuſe in what he will obey, if he will acknowledge his maſter; he that doth what he liſt, he doth not his maſters will, but his owne: he that will obey God, muſt not doe what he liſt, but what God will have him, becauſe he is abſolute Lord: and this is that duty that is required of us; to give him obedience in all his commandements; and this ſhall comfort us, that we have obeyed and ſerved him here, and we ſhall have glory, and happineſſe hereafter.