A treatise of the divine essence and attributes. By Thomas Iackson Doctor in Divinitie, chaplaine to his Majestie in ordinary, and vicar of S. Nicolas Church in the towne of Newcastle upon Tyne. The first part
Jackson, Thomas, 1579-1640.
Page  157

CHAP. 14.

Of God infinite love to mankinde.

1 IF the Apostles authority could not perswade us to beleeve, his reasons would inforce us to grant, that the issues of blessing and cursing from one and the same mouth, are contrary to the course of na∣ture, and argue the nature of man, (in whom alone this discord is found) to be much out of tune. Out of the same mouth proceedeth blessing and cursing, my brethren, these things ought not so to be. Iam. 3. 10. For nature in other things gives you a better example. Doth a fountaine send forth at the same place, sweet water and bitter? Can the Figtree, my brethren, beare Olive berries? either a Vine figs? &c. These and the like fountaines of naturall truth, are as open to us, as they were to him, and wee should much wrong both this Ambassador of Christ, and Gods image in our selves, if we did beleeve them only for his authority, and not for their owne native perspi∣cuity. The best use of Apostoliqueauthority, in these allegations, is to warrant our use of the like, though in matters divine: not one of his instances but holds as truly in God, as in man; not one but receiveth a necessary increase of strength, from the indivisible unity of the divine Essence. For a Fig-tree to beare Olive berries, is lesse impossible, than for the tree of life to bring forth death. To cause Page  158 the Vine bring forth Figs, were not so hard a point of husbandry, as to derive cursednesse or misery from the fountaine of blisse. For a Spring to send forth water sweet and bitter, fresh and salt, at one and the same place, is more compatible with any reasonable conceipt, than for hate or harmefull in∣tentions to have any issue from pure love. But God is love: yea, love is his Essence as Creator. In that he is the Author of being, hee is the Author of good∣nesse to all things that are, (Being, unto every thing in its owne proper being, is good) and goodnesse in an intelligent Donr, is alwayes the fruit of Love. Hence saith the Wiseman, of him that is wisest of all, of him that can neither deceive nor be deceived: He hateth nothing that he hath made. For even their being, and that goodnesse which accompanies it, is an undoubted pledge of his love. If to blesse God the maker, and to curse men which are made after his similitude, argue (in the Apostles supposall) a dissolution of that internall harmony, which should be in the humane nature: to hate some, and love o∣thers of his best creatures, all being made after his owne image; would necessarily infer a greater di∣straction in the indivisible Essence, besides the con∣tradiction which it implyes to infinite goodnes. To love the workes of his owne hands, is more essenti∣all to him, that made all things out of meere love, than it is unto the fire to burn matter combustible: and if his love be, as he is, truly infinite, it must ex∣tend to all, seeing all are lesse than infinite.

2 Love, were it perfect in us, would perfectly fulfill Gods Law, and make up a compleate body Page  159 or System of morall goodnes. Now the most abso∣lute perfection of that love, whereof the humane nature (though uncorrupted) could bee capable, would be but an imperfect shadow of our heavenly Fathers most perfect love; which hath the same proportion to his goodnesse, that love in us (were it as perfect as it possibly might bee) should have to our morall goodnesse. That is, it is his compleat communicative goodnes. And though these two in him bee rather different names, than divers attri∣butes, yet wee love his goodnes better, whiles it is attired with the name of Love. For, of men that doe us equall good turnes, we love them best, whom we conceive to love us most: and loving kindnesse seemes good and lovely, even in the eyes of such as reape no profit from it, besides the sight of it. The very exercise of it in others, excites our weake in∣clinations to the like: and our inclinations moved, stir up a speculative assent or secret verdict of con∣science, to approve that truth which wee cannot follow in the practice: Beatius est dare, quam acci∣pere: It is a more blessed thing to give, than to receive. No man measureth that which wee call a good na∣ture (as of men some are better natured than others) either by the means it hath to benefit, or by the be∣nefits bestowed; but by the fervency of unfaigned good will, and hearty desires of doing good to all. This is that wherein (especially when it is holpen by grace) we most resemble the divine nature, which is infinitely better than the humane nature (though ta∣kē at the best) not only in respect of his ability to do good, but of his good wil to do the best that may be. Page  160 And this his good will exceeds ours, not intensively only, but extensively. For we are bound to imitate him as well in the extension of our unfaigned good will towards all, as in the fervency of our desires to do the best good we can to some, because his loving kindnes to man is both waies infinitly perfect, Thus saith the Lord, Let not the wise man glory in his wise∣dome, nor the strong man glory in his strength, neither the rich man glory in his riches: But let him that glo∣rieth, glory in this, that he understandeth, and knoweth me; that I am the Lord which exercise loving kindnes, judgement, and righteousnesse in the earth: for in these things I delight, saith the Lord. Ier. 9. 23, 24. The first then & most native issue of infinite good∣nesse, is the exercise of bounty or loving kindnesse, which floweth from it, without matter or motive to incite it. This is that which gave being, and with being, some portion of goodnesse unto all things that are; it alters the name, but not the nature in the current. To prevent others with good turnes be∣fore they can expect or deserve them, is the highest point of bounty, whereto the ability of man can reach. But God gave vs that we most desire, pro∣per being, with the appurtenances, before we could desire it; for it is the foundation of all desire. From Bounty or loving kindnesse, or from that Good∣nesse whence they spring, Mercy and Compassion differ only in the extrinsecall denomination taken from different objects. Compassion is good will to∣wards others, provoked from notice of their mise∣rie: and Mercy is but an excesse of Bounty, not e∣stranged from ill deservers, in distresse; so long as Page  161 the exercise of it breedes no harme to such as are more capable of bountifull love and favour. This incompossibility betweene the exercise of Mercy and bounty towards particulars ill deserving, and the preservation of common good, occasioneth the interposition of Iustice punitive; whose exercise is in a sort, unnaturall to the Father of mercy. For he doth not afflict willingly, nor grieve the children of men. Lamen. 3. 33. Nothing in good men can pro∣voke it towards offenders, but the good of others deserving either better or not so ill, which might grow worse by evill doers impunity. To take plea∣sure in the paine or torture of notorious malefac∣tors, is a note of inhumanity: their just punishment is onely so farre justly pleasant, as it procures either our owne, or others welfare; or avoydance of those grievances, which they more justly suffer, than wee or others of the same societie, should doe. The more kind and loving men by nature are, the more unwilling they are to punish, unlesse it be for these respects. How greatly then doth it goe against his nature, who is loving kindnesse it selfe, to punish the workes of his owne hands; Man especially, who is more deare unto him, than any child can be unto his Father, for hee is the Father of all mankind? For it is he that made us, and not we our selves; not those whom we call Fathers of our flesh, for even they likewise were made by Him. Hence he saith, Call no mā Father on earth, for one is your Father wch is in Heaven, Mat. 23. ver. 9. Is the title his pecu∣liar, more than the realty answering to it? Is he more willing to bee called the onely Father of all Page  162 the sonnes of men, than to doe the kinde office of a Father to them? No, like as a Father pittieth his owne children, so the Lord pitieth them that feare him, For he knoweth our frame, he remembreth we are but dust. Psal. 103. 13, 14. It seemes this Psalmist either was or had a most kinde and loving Father, and hence illustrates the kindnesse of his Heauenly Father, by the best modell of kindnesse which hee knew. But if God truly be a father of all mankind, he certainly exceeds all other fathers as farre in fa∣therly kindnesse, as hee doth men in any branch of goodnesse or perfection. This is the first foun∣dation of our Faith, layd by his onely Sonne: *Aske and it shall be given unto you, seeke and ye shall finde, knocke and it shall be opened unto you. For every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh it shall be opened. Or what man is there of you, whom if his sonne aske bread, will he give him a stone? Or if he aske a fish, will hee give him a serpent, Math. 7 vers. 7, 8, 9, 10. Every Father that heard Him, would have beene ready to have answered no; yet none so ready or carefull as they should be, to give or provide best things for their children, because all besides him are evill Fa∣thers. If ye then being evill know how to give good gifts to your children, how much more shall your Fa∣ther which is in Heaven, give good things to them that aske him, ver. 11. Hee is then so much more willing to give good things to his children, as he is better or greater than other Parents. His love to all men, seeing all are his sonnes, by a more pecu∣liar reference than Abraham was Adams, or Isaac Page  163 Abrahams, is infinitely greater than any Parents beare to the fruits of their bodies. Mortall fathers love children when they have them; but love to themselves, or want of means to immortalize their owne persons, makes them desire to have children. The onely wise immortall God (who is all-sufficient to all, most to himselfe, unacquainted with want of whatsoever can bee desired) out of the abundance of his free bounty and meere loving kindnesse, did first desire our being; and having given it us, doth much more love us, after we are instamped with his Image. For he sowes not wheate, to reape tares; nor did he inspire man with the breath of life, that he might bring forth death.

3 The Heathens conceived this title of Father, as too narrow for fully comprehending all referen∣ces of loving kindnesse betwixt their great Iupiter and other Demigods or men.

Iupiter omnipotens regum rex ipse▪ Deus{que}
Progenitor, genitrix{que} Deum, Deus unus, & omnis.

And another Poet*,

Iupiter & mas est & nescia faemina mortis.

And because the affection of mothers, especially to their young and tender Ones, is most tender: the true Almighty hath deigned to exemplifie his ten∣der mercy and compassion towards Israel, as Da∣vid did Ionathans love towards him; far surpassing the love of women, yea of mothers to their chil∣dren. Sion had said, the Lord hath forsaken me, and Page  154 my God hath forgotten mee. But her Lord replyes, Can a woman forget her sucking child, that she should not have compassion on the sonne of her wombe? yea, they may forget, yet will I not forget thee, Esay 49. ver. 15. And if his love could sufficiently bee ex∣pressed by these dearest references amongst men, whose naturall affection towards their tender brood (in respect of meaner creatures) is much aba∣ted by wrong use of reason (as many mothers by greatnesse of place, or curiosity of education, are lesse compassionate towards their children, then other silly women are) he hath chosen the most af∣fectionate female amongst reasonlesse creatures, to blazon his tender care and loving protection over ill-deserving children: How often would I have ga∣thered thy children together, even as a Hen gathereth her chickens under her wings! Math. 23. ver. 37. Finally, as he gives much more to our being, than our earthly Parents, whom we suppose to give us being; so all the sweet fruits or comforts of love, whether of fathers and mothers towards their chil∣dren, of husbands towards their wives, or of bre∣thren to brethren, sisters to sisters, or one friend to another (their sinfulnesse onely excepted) are but distillations or infusions of his infinite love to our nature. To witnesse this truth unto us, the son of God was made both father, and brother and hus∣band to our nature, &c. Every reference or kinde office, whereof reasonable creatures are mutually capable, every other creature (though voyd of rea∣son, so not voyd of love and naturall affection) may expresse some part of our heavenly Fathers loving Page  165 kindnesse: but the love of all, though infinitely in∣creased in every particular, and afterwards made up in one, could no way equalize his love towards every particular soule created by him. Feare of death or other danger, hath such joynt interest with love, (as well in the heart of man, as in other creatures) that, albeit they would doe more for their yong ones than they doe, if they could, yet they doe not usually so much as they might: not so much for their model of wit or strength, as God for his part though infinite in wisedome & power doth for the sonnes of men. He that feareth none, but is feared of al, he that needs no Counsellor, but hath the heart of Prince and Counsellor in his hand, makes protestation in his serious griefe, that he hath done all for his unfruitfull vineyard that he could, as much as possibly could be done for it. Or, if his serious protestations cannot deserve credit with deceitfull man, his solemne oath is witnesse of greater love than hath beene mentioned, of greater than the heart of man is able to conceive, even towards such as all their life time have hated Him. As I live saith the Lord, I will not the death of him that dyes.

If besides the authority of these and infinite more sacred texts most perspicuous in themselves, the interpretation of the Church, be required for establishing of the doctrine delivered; the whole ancient Church some peeces of Saint Austine one∣ly excepted, which may bee counterpoyzed with other parts of the same Fathers writings, is ready to give joynt verdict for us. And whether the re∣strictions Page  166 which some reformed Churches have endeavoured to lay upon Gods promises, be com∣patible with the doctrine of the English Church, comes in the next place to be examined.