A Stock of Divine Knowledge, Chapter 15
OF THE GOODNESSE OF GOD. CHAP. XV.
1. JOHN 4.8. God is love.
ACcording to our order, the next that followed, was the goodneſſe of God; and as you heard what it was, namely a communicable Attribute, &c. whereby God was abſolutely good of himſelfe, &c. the parts of which, have been explaned, and you heard we have made two uſes, according as time ſuffered us; there now remaines divers other uſes, that might be made of this, but to teach two more.
Vſe 3. The uſe now (which is the third) is a confirmation of our faith, againſt the Heretiques, and Hereſies concerning God: Firſt, againſt Sardian, who firſt raiſed up, and after him, Marcion, as Tertullian reports, wrot that the God who was the creator, was not good, as the ſtory reports; this Marcion being ſome times of the Church, fell into uncleaneſſe, and being deprived of the Communion of the Church, and ſo caſt out, for deflouring of a Virgin, he in envy taught, that God the creator was not good; but we ſee by this deſcription, which I have given of Gods goodneſſe, the falſhood of this hereſie; for God is good, and there is no evill comes from him, as it is evill; (though the evill of puniſhment comes from him,) for from that which is good, as it is good, no evill can come; therefore when evills of judgement comes from God, they are good: Saint Chryſoſtome ſaith, he had a conference with a Marcionite, and he reaſoned thus: God was good, ſaith he, if he would not take account for ſinne; but ſeeing he doth take an account for ſin, he is not good: Chryſoſtom ſaith, I anſwer thee Marcionite; that God is good, becauſe he doth take account of ſinne; for if men now exceed Lions, and Beares, when God doth take account of ſinne; what would they doe, if God ſhould take no account of ſin? I diſpute with thee Marcionite, (ſaith the father) thou haſt a family, if thy ſervants deſpiſe thee, and thy government, and beat thy children, & thou do nothing to them, tell me whether this were good in thee, or no? every man will conclude no; and ſhould we make God idle, that will ſuffer men to do what they liſt; therefore we ſee the goodneſſe of God is very good, though he take an account of ſin.
Vſe 4. The fourth uſe is, whoſoever, hath received any good from God, ſpirituall, or temporall, outward, or inward, it teaches him, that he ſhould be thankfull to God; thankes ought to be returned, but you will ſay,
Queſt. How ſhall we be thankfull?
Anſw. I anſwer, two waies; in word, and in deed; we muſt uſe the goods we receive, and uſe them well; whoſoever is unthankfull in word, he is alſo in deed unthankfull: he that uſeth not his talent, or uſeth it not well, whatſoever his words be, is unthankfull to God; whatſoever his talent be, whether knowledge, wiſedome, or riches: if a man ſhall hoard up riches, let him remember what Saint Baſil ſaid, when he reproved ſuch; they anſwered, they did no man injury, are they not their owne goods? I, but ſaith he, didſt thou bring them into the world with thee? no ſure, then thou muſt be thankefull; God hath honored men, when he hath given them more then others, but yet hath made them but Stewards: that Steward diſhonoreth his maſter, that keeps that he hath to himſelf, and doth not uſe it, to the benefit of the family: thoſe men provoke the juſtice of God, to revenge the quarrell of his mercy, that uſe not his mercies: many men receive good things, but they are unthankfull in the uſe of them; as the Prodigall ſonne made an evill uſe of his portion, to the abuſe of his father.
For the concluſion, they are to uſe every thing three waies: for the glory of God: to the benefit of others: and their owne comfort: three things unſeparable: for if any man, uſe any thing to the diſhonour of God, and hurt of his brethren, or of himſelfe, he is unthankefull: every man ought to returne part of that he hath to God, part of it to the benefit of others: as the Apoſtle ſpeakes, 1. Tim. 6.17. Charge them that are rich, that they truſt not in uncertaine riches: on the other ſide, charge them that they doe good, that they be good, and that they be better for their riches: S. Cyprian complaineth of ſome, that they were the poorer to God, the richer he was to them; every man ought therefore, according as he hath received, to returne due thankefullneſſe againe to God.
Now we come to ſpeake of the love of God, and the queſtion is:
Queſt. What is the love of God?
Anſw. The anſwer is; it is a communicable Attribute, whereby, God loves himſelfe, his ſonne, and his ſpirit, and then his creatures, freely, but not equally: to explane theſe points; we give love to God as other Attributes, not as qualities, not as accidents, not as any thing comming from God, that was not in him before; becauſe there is nothing in God, that is not in God; Love is given to God, as voide of all imperfection, or error; it is a rule that the Learned have, that whatſover Attribute is given to God, muſt be free from all imperfection, and error, before we can Attribute it to him; and therefore love as it is an Attribute given to God, muſt be purged from all imperfection: there are three things in love: Firſt, a good will, that one bears to another. Secondly, a good worke. Thirdly, a delighting in that which is loved: theſe things are in God, none hath a better will then God, none doth more good then God, and there is none that delights more in his beloved, then God himſelfe: againe, we ſay it is a communicable Attribute, not that love is in God, as it is in man, but becauſe there is ſomething in man, that is like this love of God; man being made partaker of the godly nature; that is, they have this in the quality, that God hath in ſubſtance; and therefore we call it a communicable Attribute. In the next place, we ſay, it is that whereby he loves himſelfe, his ſonne, and his ſpirit; it is for his owne glory, that he loves himſelfe, as it appeares, in that the Scripture ſaith, that God is a jealous God, jealous of his worſhip and ſervice: if he be jealous, there is a kinde of love of himſelfe, goes with it; 2. Commandment; ſo he loves himſelfe, and he loves alſo his ſonne, therefore he is called his beloved ſonne, Matth. 3.7. So he loves the ſpirit as proceeding from himſelfe, and being properly the love whereby the divine nature loves it ſelfe; ſo he loves the creatures, as Angels, and men, and other creatures: that he loves, this appears by many teſtimonies of Scripture; Angels, and men, are called the children of God; Angels, Iob 1.6. VponUpon a time the children of God came, &c. So Adam is called the ſon of God, Luke 3. laſt. Next he loves his creatures freely; the cauſe why he loves them, is in himſelf, not in them; he loves ſome with a ſpeciall love, and ſome with a generall, freely; that appears by the Scriptures, Iohn 3.16. God ſo loved the world. 1. Iohn 1.3. Herein is the love of God made manifeſt, that he hath given us his ſonne, 1. Iohn 4.19. God loved us firſt; if firſt, then freely; and no love in us, procured his love; againe he loves them not equally, for he loves men more then other creatures: Tit. 3.9. The love he beares to man is manifeſt; yet further, he loves ſome men more then others; Exod. 19.5. You ſhall be my peculiar people; as if he ſhould ſay, though all the Nations be mine in generall, yet ye ſhall be my chiefe treaſure; Tit. 2.14. A peculiar treaſure; theſe are as treaſures, that men lock up; he loves thoſe that are elected, and thoſe that are called; thoſe that are elected, he loved them when they were enemies; Ephe. 1.4. He loved them before the foundation of the world; But he loves them better whom he hath called, then thoſe he hath not called: Pro. 8.17. I love them that love me, thoſe whom he hath endued with his ſpirit: Pſal. 146.8. The Lord loves the righteous, &c. To conclude this with that of Saint Auſtine, God loves all that he hath made; he loves eſpecially men, and Angels; and among men, he loves thoſe eſpecially, that are the members of his Sonne; and moſt of all, he loves his Sonne, &c. and ſo wee have made manifeſt this deſcription.
The next queſtion is:
Queſt. Why is love attributed to God?
Anſw. The anſwer to this is, becauſe there is none wills better, none works better, acting upon men to make them good, nor delights in them more when they are good: To explane theſe; Firſt, that God is love, it is not an accident, for Saint Bernard ſaith, (let no man underſtand me:) when I ſay God is love, that it is an accident, for then I ſhould ſay there were ſome things in God, that were not God; Againe, there is none wills better: you have heard, there are three things in love, to will good, to doe good, and to delight in good; now none doth this better then God: Iam. 1.17. Every good and perfect gift comes downe from the father of lights, &c. Finally, he delights in thoſe that he hath made good: Saint Bernard, ſpeaking of this, ſaith; thou lovedſt them, when they were not, that thou mighteſt make them to be, when they were; thou madeſt them beautifull, that thou mighteſt delight in them.
The next Queſtion is:
Queſt. Why ſay you, that God loves himſelfe, and his Sonne, and his ſpirit?
Anſw. The anſwer is, becauſe they are all infinitely good, they are all one Eſſence, and one will; as the object of the will is good, ſo the object of love is good, and God is love; then no marvell, that he loves himſelfe, his Sonne, and his ſpirit, becauſe they have the ſame Eſſence; every thing loves it ſelfe, and then there is no marvell, as wiſdome ſpeaks, Pro. 8. That he was his delight; Saint Bernard ſaith, that the love in the Trinity (which is divine charity,) keeps them together, and unites them in one, and therfore he loves himſelfe.
Queſt. Why is it added that he loves his creatures freely?
Anſw. Becauſe he made them good; with a ſeverall goodneſſe he loves them: Firſt, he loves them, being enemies; he loves them, not for benefit to himſelfe, but for their good; therefore we ſay he loves his creatures freely; each of theſe we will explane: he made all things very good: Gen. 1.31. He looked vponupon all that he had made, and behold it was very good: but it is ſaid, he loves them freely; he loved ſome before they were, before they could poſſibly deſire any thing, therefore freely; he loved ſome when they were his enemies, Rom. 5.8. When we were his enemies God ſet forth his love inſending Chriſt to die for us; as Saint Bernard ſaith, God loveth them for their owne benefit, not for his good: God hath no neede of the creature; he created them not for himſelfe, but that he might make them partakers of his owne goodneſſe: and ſo we ſee that God loves them freely without any merit or deſert in them.
Queſt. Why is it ſaid, he loves them not equally?
Anſw. Becauſe they are not all alike to him. Some creatures onelyonly, others ſervants onelyonly; ſome children, and among his children, he loves thoſe that are called, better then thoſe that are not called: I ſay, they are not all alike to God: man loves the worke of his owne hands well, but he loves his ſervants better, and his childe beſt of all: if it be ſo with man, much more is it ſo with God; ſome are his creatures, ſome his ſervants, ſome his ſonnes; ſo that he loves them not all alike; ſome are his children, but not begotten againe, he loves thoſe with a good will and purpoſe to call them; thoſe that he hath called, he hath juſtified, ſanctified, and hath beſtowed upon them faith, repentance, and grace; and he delights in theſe, eſpecially that he hath beſtowed his grace upō. And thus I have laid open the love of God: & now to come to the Uſes.
Vſe 1. This teacheth us firſt, that which the Apoſtle Saint Iohn gives us to know: he that loves not his brother knowes not God, for God is love: let him boaſt what he will, that he loves God, if he loves not his brother, he is a lyer, he knowes not God to be love; he hath not the experimentall feeling of it; for if he knowes God to be love, he cannot but out of his experimentall knowledge love his brother: ſo the Apoſtle ſaith, that man loves not God, that loves not his brother; that is, he hath no experience of the love of God: we may allude to that which is ſaid of Pharaoh, Exod. 1. that he uſed the people hardly; the reaſon is given, becauſe he knew not Ioſeph: for there was another Pharaoh riſen, that knew not Ioſeph: ſo we may ſay, that many men, becauſe they are ignorant of God, and the love of God, uſe his children hardly; they are ſcoffers and mockers of thoſe that deſire to love God: certainly theſe men know not the love of God, but they are fed like an Oxe to the ſlaughter: Saint Auſtin hath a ſpeech to this purpoſe. Doeſt thou heare the Apoſtle ſay, God is love? and dareſt thou ſo goe againſt God, as not love thy brother? for to goe againſt thoſe that are beloved of God, is to goe againſt God; for not to love them in God, and for God, is to denie God: and ſo much for the firſt Uſe.
Vſe 2. The ſecond Uſe, Doth God love himſelfe? doth he love his Sonne, and his Spirit? then he commends his love to us; he makes his love wonderfull, and admirable to be ſeene towards us, becauſe he hath given his Sonne, yea, even the Sonne of his love for us: Then he muſt needs love us, when he ſpared not his owne Sonne, but gave him to death for us. If he had had many ſonnes, it had beene ſomewhat to have given one, hut when he had but one ſonne, even the fonne of his delight; this is wonderfull love: if he had ſent him but to judge the world, it had bin ſomewhat; but to be a Saviour, and a judge, it is admirable love: If he had ſent him in happineſſe, and glory, &c. but when he empties himſelfe of all honour, and glory, and puts on the forme of a ſervant, and became ſubject to death, even to the death of the croſſe, and became a curſe for us; oh then! how doth this commend the love of God to us?
Object. If any ſhould ſay to me, Sir, It ſhould not ſeeme to me by this, that God ſhould love us, becauſe that he gave us his ſonne; is it likely that he can love his enemies, that loves not his ſonne? God did not love his ſonne, for if he had, he would not have given him to death for us; and if he loved not his ſonne, he beares no love to us.
Anſw. To this I anſwer, He loves his Sonne, even in this, that he gave him a Saviour for us, that he might give more glory to his Sonne; becauſe he dying for us, might have a people purchaſed to himſelfe by his blood. Saint Bernard ſaith, this was his glory, that he purchaſed a people, even with his blood. As he was a high Prieſt, he had no people before, but that he might have people, he dyed, &c. Thus the Apoſtle manifeſts, Tit. 2.4. That he might redeeme us a peculiar people to himſelfe. So Luke 24.26. Thus it became Chriſt to ſuffer, and to enter into his glory. And now to end this point, What is his glory, if he had not a people to communicate it too? For the concluſion, This ſhewes the great love of God; therefore let us labour to fill our hearts with the apprehenſion of Gods love, we ſhall then thinke nothing too deare for him: it was ſaid to Abraham, Now I know that thou loveſt me, becauſe thou haſt not ſpared thy onelyonly ſonne, &c. So God commends his love to us, in that he hath not ſpared his onelyonly Sonne. The concluſion therefore is, that we ſhould thinke nothing too deare to returne to God againe: if thou haſt any children, or any friends, or ſinne, even thy beſt beloved ſinne, that moſt oppoſes God, and thy ſalvation, ſo ſhalt thou commend thy love to God, and have joy of heart; and God will love thee, and manifeſt his love to thee, and bring thee to glory and happineſſe.
Vſe 3. The next Uſe then, is this, If God loves men, and loves them freely, it hath in it great matter of comfort againſt temptation: when a man doth only judge himſelfe, and looke into himſelfe, and ſees himſelfe altogether unworthy of love, and wholly deſerving hatred, he begins to ſay with himſelfe, he is not beloved of God. To anſwer this objection, that the poore ſoule makes upon this ground. The love of God is moſt free, and from himſelfe, the cauſe is not in man: If the cauſe were in man, the more unworthy, the more diſcomfort: ſhall any man ſay that the fire cannot heat him, becauſe he is cold? or the Sunne hath no heat in it, becauſe he cannot feele it? this hath no ground; ſo, notwithſtanding mans unworthineſſe, he may be beloved, nay, the rather beloved of God, when he feeles his unworthineſſe: as the prodigall Sonne was the fitteſt for his Fathers love, when he found himſelfe unworthy; in like manner, when Gods children finde, and feele themſelves unworthy, ſtill the more unworthy they judge themſelves, the more fit they are for mercy; ſo that this doth not diſcourage a man, but rather incourage him, in the aſſurance of Gods love. I doe not ſay that every man that is unworthy of love, but every man that hath a feeling of his owne unworthineſſe, is more capable of mercy; the Publican that thought himſelfe unworthy, went away more juſtified, then the Phariſee that juſtified himſelfe; God caſts his love upon man that feeles his unworthineſſe; and the more unworthy we feele our ſelves, the more capable we are of love: ſo that if we judge our ſelves, God will not judge us; if any man judge himſelfe unworthy, God will eſteeme him worthy.
Queſt. Why then doth not God love all, ſeeing he loves them for himſelfe: all are unworthy?
Anſw. I anſwer that which the Apoſtle Paul ſaith, Rom. 9.22. There are ſome veſſels of honour, and ſome of diſhonour; what if God, to make his power knowne, &c? If any man aske, Why will God doe ſo? Why will he ſhew mercy to ſome? &c. The Apoſtle anſwers in the 18. verſ. Hee will ſhew mercy on whom he will ſhew mercy: if you aske, Why upon this man, and not upon that? nothing but his Wil is the cauſe: and the Apoſtle ſaith againe in Rom. 9.20. Who art thou that diſputeſt with God? what art thou that calleſt God to an account? Aquinas uſeth this ſimilitude; A Bricklayer, in building a houſe, hath all his brick out of one mold; and in the building, he layes ſome in the bottome, and ſome on the top; if any aske, Why is this laid in the bottome, and this in the top? the Bricklayer anſwers, There muſt be a foundation, and therefore I lay them. I, but why this brick below, and that on the top? Becauſe it is my will; and if he aske him, Why is it your will? he ſhakes him off as a wrangling fellow. So if any aske me, why he ſhewes mercy, &c. becauſe he will ſhew mercy: but why will he? I anſwer ſtill, becauſe he will.
Vſe 4. The fourth Uſe, Doth God love man? and doth he love them freely, but not equally? doth he love ſome better then others? Then it admoniſhes, all thoſe that are ſpecially beloved, that they would labour to returne a ſpeciall love againe: his generall love requires a generall love againe; his ſpeciall love a ſpeciall love; every man will challenge this, that God loves him better then others: the Phariſee will challenge this of God; If God doth love him, he muſt returne love againe; nay, every man will profeſſe that he loves God with a ſpeciall love; but put this upon the triall: Firſt, if he have a care to keepe the Commandements of God. Secondly, if he ſhew bountifulneſſe. Thirdly, if he be ready to ſuffer for God. For the firſt: If he be carefull to keepe the Commandements of God, 1 Ioh. 2.3. Hereby we know we love God if we keepe his Commandements: in which we manifeſt our love to God: every man hath a double calling, and according to them he hath a double command: he hath a generall calling and a ſpeciall calling; a generall calling, as a Chriſtian; a ſpeciall, in that place and condition of life, in which God hath ſet him: for both theſe he hath Commandments; therefore he muſt labour for this, to be able to keepe the Commands, of his generall calling, but withall, of his ſpeciall calling. For his generall calling, Iohn 15.10. He that loves me, keepes my Commandements: He that loves God, ſets himſelfe to keepe the Commandements of God, and to pleaſe God; for this is that which God is delighted withall, he will have obedience before Sacrifices, 1 Sam. 16.22. Againe, for his ſpeciall calling, there are ſpeciall precepts, Iohn 21.15. Simon Peter, loveſt thou me? If ever thou wilt manifeſt the proofe of thy love to Chriſt, doe the duties of thy ſpeciall calling. Magiſtrates, if they will manifeſt their love to God, they muſt doe the duties of their ſpeciall calling: ſo Maſters, and ſervants, and ſo all others: then the concluſion undoubtedly, is this, That many men love not God, becauſe they have no care of their ſpeciall calling, and leſſe care of their generall calling. Certainly, thy heart deceives thee, when it tels thee thou loveſt God, when thou haſt no care of thy generall and ſpeciall calling. Secondly, True love is bountifull, 1 Cor. 13.4. Love is bountifull, what love ſoever, even ſelfe-love, it is bountifull to the backe, to the belly, to the children, &c. So if a man had this love of God, he would be as bountifull to God.
Queſt. But wherein ſtands this bountifulneſſe?
Anſ. In three things; in time, in labour, in coſt: for whom men love, to them they are bountifull in time, and labour, and coſt; bountifull in time, they thinke no time too long for them: bountifull in labour, they thinke no labour too much; bountifull in coſt, they thinke nothing too deare: ſo if any man have a love to God, he will thinke no time too much, no labour too great, nor coſt too deare to beſtow upon his ſervice; but alas brethren! as the people ſay to God, wherein haſt thou loved us? ſo I may ſay to you, who ſay you love God; wherein do you love God? how little time can you afford God? a day in ſeven? and all that is too much; when it is to be performed; it is a wearineſſe to us, it goes againſt the haire; wherein is thy love to God, when thou thinkeſt every houre too much, and tedious in his ſervice?
Finally, wherein, is thy bountifullneſſe in coſt? but the complaint of the Prophet may be taken up, Will a man ſpoile his gods? but you have ſpoiled me; you have robbed God of his due, and yet you ſay, you love God; but alas you deceive your owne hearts, while you erre! &c. Thirdly true love is ſeen, in being ready to ſuffer for God. 1. Iohn 3.16. Herein is love, becauſe he hath laid downe his life for us: therefore we ought to lay downe our lives for our brethren, for their ſalvation, rather then that any ſhould fall away, and periſh; if for our brethren, much more ſhould a man doe it for God: the concluſion is thus much; if a man will not ſuffer the loſſe of any outward thing for God; how will he ſuffer the loſſe of his life? &c. Cyprian ſaith, we ſhould not prefer any thing before Chriſt; becauſe he preferred nothing before us; but hath laid downe his life for us: how doe we love Chriſt againe, when we cannot indure a ſcoffe, and a mock for him, when he indured death for us? &c. what will ſuch a man doe, when he ſhall come to loſſe of goods? and if he cannot doe this, what will he doe when he ſhall come to the loſſe of life? 2. Sam. 16.17. When Huſhi the Archite that was the inward friend of David, out of policy went back from David, Abſolom comes to him with this argument, Is this thy kindneſſe to thy friend? ſo may we ſay, is this your love to God? come a little danger, come a little trouble, then you are offended; is this your love to God? whoſoever thou art, thou deceiveſt thy owne heart: therefore he that will manifeſt his love to God, muſt have a care to give him obedience in his generall, and ſpeciall calling, &c. and ſo much for the Attribute of love.