and therefore as it is said of the Sonne that he is the onely begotten Son of the Father so it is said in the same place of the spirit that he proceeds from the Father and the Sonne but how may we understand this he received the whole Essence how he received it without division he received it without multiplication because that which is infinite cannot be multiplied yet he received it without alienation because he received so the whole Essence as it abides still in the Father and the Sonne Quest How is he said to sanctifie the elect Answ Because he dwells in the elect creating faith in them incorporating them into Christ applying Christ his death and resurrection to them To explane this First he dwells in them first he is said to sanctifie the elect in that he dwells in them in this we doe not exclude the Father and the Sonne any more then we did in the former they are all workes ad extra and therefore undivided yet understand the manner of working the holy Ghost is said to dwell in the elect it is he that creates faith in their hearts c. they all sanctifie the Father and the Son mediatly by the spirit the spirit immediatly by himselfe and why first he dwells in them namely not as by his gifts but a person therefore we may say this is his worke the Father not by any phrase of Scripture is said to dwell in them though they are said to be the temples of God he dwells in them not by his gifts onely but by his person because he is called the spirit of his Sonne when he dwells in them and again God hath sent the spirit of his Son Rom. 8. If the spirit that raised Christ from the dead dwells in you therefore they goe together Rom. 5. God hath shed his love in our hearts there is love which was the gift and the spirit which was the person againe he created faith that the Apostle saith 1 Cor. 12.9 By the same spirit he gave to one the gift of miracles and to another the gift of faith c. 2 Cor. 4.13 He is called the spirit of faith faith is that that doth sanctifie as an instrument Acts 15. After that he had purified their hearts by faith Next that he doth incorporate men into Christ Rom. 8.9 He that hath not the spirit of Christ he is none of his intimating he that hath the spirit of Christ he is his Iohn 4.13 Hereby we know that God dwells in us by his spirit 1 Cor. 12.13 We are all baptised into one body by the spirit then we are all united into one body by one spirit for as Rom. 8 10. If the spirit be in you the body is dead by reason of sin but the spirit is alive for righteousnesse sake and by this he doth apply unto us the death of Christ to the death of sinne and the resurrection of Christ to the life of grace Rom 6.3.4.5 As many as are baptised into Christ are baptised into the death of Christ by baptisme we are also ingrafted into the similitude of his resurrection therefore the spirit sanctifies when he dwells in every one of the elect c. it is necessarily and fitly said that it is he that sanctifies the elect and thus I have explaned this point so much as I thought fit to communicate unto you Vse 1. This teaches us that we ought to labour for the knowledge of this that we may keep our selves from error it was a commendable diligence of the ancient Fathers that taught when the spirit was taken for the person and when for the gifts because heresies have sprung from hence because they understood the words amisse therefore that we may hold the truth we are to labour to know it and in this case although we finde not a proper name given to the third person yet we must acknowledge him distinctly because we know there is a Father a Son and a Spirit Object You tell us he is a Spirit Answ We answer so is the Father and so is the Sonne but so the name of Father is common to all and the Sonne is said to be the Father and the holy Ghost also therefore there is no reason why we should conceive them to be three names given to the same God in divers respects but rather conceive that there was but a common name given to him because he was the common substantiall joy and love between the Father and Son Vse 2. This serves to confirme us in the faith against all hereticks that deny the holy Ghost not to stand upon their arguments the Macedonians stand up as it were to oppose the Diety of the holy Ghost and say he is not God and they thinke they have a colour for it from the counsell of Nice in which we say we beleeve in the Father God and Lord and in the Sonne God and Lord but when they come to the holy Ghost we beleeve in the holy Ghost and therefore these hereticks say that he was not God Saint Basil answering to this objection from the Nicen counsell saies they had no reason to explane this concerning the spirit as they had done the Father and Sonne for no man then made any question of the divinity of the holy Ghost nay saies Nazianzen this is a sufficient confession of his Deity for they say a particular thing assenting by it that he is God because they beleeve in him and whereas they observe that the spirit is taken for the gifts of the spirit true it is it is so but it is put for the person also and therefore though it be taken sometime for the gifts yet it doth not overthrow that he is a person as the Arians that could not deny of Christ that he was a person said notwithstanding he was but a made God so these say of the spirit that he is not a God by nature but it is manifest that he must needs be a God by nature when he hath the name Jehovah and the proper workes of God attributed to him yea but say they if he were a God by office yet he had a created nature and so not God from eternity the Fathers called these by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies fighters against the spirit of God for they say there was no spirit till after Christs glorification grounded upon Iohn 17.39 The spirit was not given because that Christ was not yet glorified and hereupon they added that blasphemy the Church in the beginning was content to beleeve in one God afterwards the counsell of Nice must have two persons and after this the counsell of Constantinople must have three but to answer their cavill that he was before all these appears Iohn 1.32 I saw the holy Ghost saith Iohn Baptist at Christs baptisme Iohn 1.33 Thou seest the holy Ghost to discend after he was risen Iohn 20.21 He breathed upon the Apostles and saies receive the holy Ghost Object But
lighted two things the light and the fire if the question be what is the cause of the light the answer must be fire but if we should aske whether the light or heat were first we could answer they are both together if it may be thus in the creature how much more in the creator Vse 2. This in the next place commends unto us the love of Christ though he was God and equall to God the Father though he was the eternall and infinite God yet he became our redeemer the worke doth not so much commend his love as the manner of the working if comparisons may be here modestly admitted it seemes there is a greater love that Christ doth manifest then the Father c. the Father sheweth his love in appointing and sending and giving but the Sonne gives himselfe for us the Fathers love is apparent Isai 45.4.5 I will give men for thee c. where God shewes his love to the intent saith the Lord that I might free thee I put thee into their hands yet what are these these are nothing in comparison of his love in redeeming his elect he put his owne Sonne into his enemies hands so we may see Iohn 3.16 So God loved the world Rom. 5. God sets forth his love that when we were enemies Christ died for us Yet notwithstanding see the greatnesse of the love of Christ in this he being God humbleth himselfe to the lowest degree that he might redeem his as first he tooke flesh Secondly he dies c. Now all this is grounded upon this that he being God humbleth himselfe laying aside all his glory to the death of the crosse What shall I say what could he have done more this amplifies the love of Christ to give himselfe freely there was no necessity of nature or sinne compelled him but meerly voluntarily that he might redeem us Saint Augustine saith doe you thinke that the spears could have pearced him unlesse he himselfe had suffered it as he saith Matth. 26. I could intreat my Father and he could give me more then twelve legions of Angels but yet he being the mighty Sonne of God laies all aside and puts on all basenesse what of all this this should provoke us to thankfullnesse as David in 116. Psal to say What shall I render to Christ for all his benefits Israel when they were delivered out of Egypt and passed the red seas sung a song c. if such a small thing required this what doth this that we are delivered from sinne and Sathan require It is not enough that we sing songs and speake good words but let Christ have his end for which he hath redeemed us what is his end Luke 1. That we should serve him in holinesse and righteousnesse all the daies of our lives let us give our selves to his service and feare 2 Sam. 19.9 There the people reason after this manner David hath delivered us out of the hand of our enemies and shall we be slack thus we should speake to our hearts hath Christ delivered us from death and the thraldome of Sathan and shall we be slack in giving honour to Christ Ezra 9.13.14 the people reason thus that being delivered say they shall we turn back again c. how then should every one speake to his owne heart thou hast tasted of this and shall I turne backe againe and transgresse against Christ therefore learne to remember what the Apostle saith Titus 2.14 He hath redeemed us a people to himselfe to be zealous of good workes and thou that condemnest well ordered zeale thou hast no dram of religion in thee for no true zeale no religion thou criest out of zeale thou art a slave to Sathan still therefore let every man bring forth righteousnesse and deny ungodlinesse and live soberly in this presen world walking and glorifying God here that we may be glorified of him hereafter OF GOD THE HOLY GHOST CHAP. XXVII JOHN 15.26 The spirit of truth which proceeds from the faber he shall c THE third person of the Trinity is the holy Ghost Quest What is the holy Ghost Answ He is the third person of the Diety proceeding from the Father and the Sonne sanctifying the elect The thing that is described is the spirit which in the Scriptures signifies many things it may be reduced to these heads I will but name them First it hath relation to the creature Secondly to the creator as it hath relation to the creature the word signifies many things I will but name them sometimes it signifies power sometimes the soule of man sometimes the life of beasts sometimes Angels sometimes naturall motions in the heart of man and divers others which I passe over In respect of the creator it hath a double signification and it is taken Essentially and personally Essentially and so all the three persons of the Trinity are said to be a spirit according to this we have it Iohn 4.24 God is a spirit where the whole Diety is put under the name of spirit Secondly it is taken personally in the Diety concerning whom spirit may signifie two things either the person or the gifts the person it selfe it is manifest in this place the spirit that proceeds from the Father the gifts and graces of the spirit 2 Kings 2.19 Let thy spirit be double upon me So Numb 7.11 1 Thes 5.19 Quench not the spirit understanding it of the grace of the spirit againe I say the third person I need not stand upon that to shew that it is a person common to him with the other all persons are distinct one from another really and truly he is a person distinct three waies in order in property and working in order he is the third person in property he proceeds from the Father and the Son in working sanctifying the elect the Father is the first not in time not in dignity but in order so the Son the second and so the holy Ghost the third we adde the third person in the Diety that we may have occasion to manifest that he is God as well as the other that he is God there may be many testimonies Samuel 27.23 David the sweet singer of Israel the Lord God spake by me the Lord said that that is in the former the Lord and God in the next is said to be the spirit Acts 5.34 Peter said to Ananias why have you lied to the holy Ghost and in the fourth verse You have not lied to men but unto God that in 1 Gor. 3.16 You brethren are the temples of God and the holy Ghost dwelleth in you temples of God and temples of the holy Ghost both one The next thing I say is the third person proceeding from the Father and the Sonne his property is proceeding he is as Athanasius Creed hath it not made not begotten but proceeding That he doth proceed from the Father and the Sonne appeares first by these places that he is affirmed to be the Spirit of the Father and the Sonne
that I am and it can onely be said of him that he is I am Reas 2. The next Reason is Because he is the creator of all things even of time it selfe and whatsoever was before time must be eternall If God made time he must needes be before time and therefore he must needes be eternall for whatsoever is within time is temporall and momentary I cannot see saith Saint Austin that there should be space of time in eternity why because space of time is made by the motion of things past and to come I cannot see any such thing in eternity for there nothing is past for then that which is should cease to be nothing to come for then that should have beene alwayes which yet is not Reas 3. The third Reason is Because he is the author and giver of eternall life to those that have it Thence it appeares that he must needes be eternall himselfe for whatsoever can give eternity that is eternall there is an eternity that hath a beginning and so the Angels and soules of men are eternall but that is such an eternity as differs from the eternity of God all Angels and the soules of men though eternall are in themselves corruptible and capable of an end but by the power and goodnesse of God they are kept still the soules of the wicked to torment and the soules of the godly to eternall life The good Angels to glory and the apostate angels to hell fire and thus we have made the point cleare Vse 1. The Uses then are these first here is incouragement in life and death It incourageth to goe on in a pious course and though we meet with black tongues although we meet with scoffes though we beare the markes of the Lord Jesus yet let us goe on still here is our comfort God lives for ever to reward and recompence us for that which we shall suffer therefore this serves to encourage us to goe through reproach and evill speeches because God lives for euer there is no greater incouragement for a souldier that is in the field to make him fight then the hope of reward and that he hath a rich Generall that will reward him yet he hath this discouragement it may be the Generall may dye in the battaile and then who shall reward him for that he hath done and so according to the proverbe that which is done for old men and children is all lost because old men dye and children forget so we may say whatsoever is done for man is lost But this King lives for ever whosoever thou be goe on in the service of God and thou shalt have plenteous reward as the Apostle saith Heb 10. God is faithfull and he will not forget your worke and labour of love so we may make it our use he will not forget the blasphemies and scoffes that men undergoe in his service thus saith Saint Austin he that rejoyceth in his soule now shall one day be sorrowfull because that God is eternall he that rejoyceth in worldly things the time will come that he will sorrow on the other side the children of God which joy in God shall rejoyce when the world shall weepe will a man have a lasting joy cleave first to the eternall God goe on in a good course be not discouraged Vse 2. The last Use of this Attribute of God that he is eternall that as he is the first so he is the last so the Scripture describes him then here is matter of discouragement to the wicked because they are they that contemne God and contemne his word they are they that account the proud happy they are they that scorne the yoke of Christ they are they that scoffe at those that submit themselves to God there is terrour for them have they prosperity have they honours have they bags full when all these part and they goe out of the world then God lives to recompence them for Christ saith Luke 19.27 Let those mine enemies that would not have me to rule over them be bound hand and foot This may cut the combs of all such as scorne at and disgrace Gods people Oh that you could alwayes thinke of this eternity of God! he lives for ever Remember this when you are sicke and when you are well oh then what goodly promises have the Ministers from you how carefully you will walke before God but you like Atheists thinke God is mortall like your selves it is undeniable that you think thus for if Atheisme had not possest your hearts this would have awakened you oh that this would be thought upon oh the vanity and toyes that your hearts are possest withall Alas you must give an account to God for every penny gotten oh that this were written in your harts Finally then this is matter of comfort to the godly when a good man comes to dye that hath walked with God 10.20 or 30. yeeres and yet is loath to depart from his wife and children and friends he should stirre up his heart to be willing for he goes to that God that lives for ever and therefore he should not feare to goe to him As a Father reports of an old Christian when he was to dye found himselfe unwilling he saith to himselfe Why art thou afraid to goe to him whom thou hast laboured to serve 70. yeeres then this shall be the reward of the godly mans well doing in this life in the life to come he shall goe to God that lives for ever this may comfort him that he hath a God that will give him a plentifull reward glory and happinesse hereafter OF THE IMMVTABILITY OF GODS NATURE CHAP. X. I TIM 6.16 Who onely hath immortalitie dwelling in light THE perfection of God as you have heard is made knowne to us by his Attributes and his Attributes be of two sorts either communicable or incommunicable such as cannot be ascribed to any other and of the first sort of these you heard the last day In the next place we are to handle two more and these are his immutability and his infinitenesse and now concerning the first of these the Immutability of God according to our order the question is Quest What is the Immutability of God Ans It is an incommunicable Attribute whereby he is void of all corruption and alteration This attribute is given to God divers wayes there is an immutability of his nature and there is an unchangeablenesse of his course and of his will but we will not here speake of any other immutability but the unchangeablenesse of his nature for the immutability of his Counsell and his Will will fall in their place to be spoken of I say this is an incommunicable Attribute because it is not common neither can be attributed to any other but God for though there are things that are immutable yet they are subject of themselves to alteration the soules of men are subject of themselves to alteration through the condition of their creation but they are
kept by God if he would he might leave them and then they are mutable This Immutability not to be subject to corruption is properly attributed to the divine Essence that it is so is manifest in this place I have read Hee onely hath immortality 1 Tim 1.17 he cals him the King immortall the same is in Psal 102.26 27. They shall change speaking of the heavens and the earth but thou shalt endure thy yeeres never faile so the Apostle saith Heb. 2.12 And this shall suffise for this question Quest For what cause is the divine Essence free from corruption and alteration Answ The answer is Because the power of it is so great that it cannot be corrupted by any power whatsoever Secondly because it is without quantity and cannot be lesse or greater Thirdly because it is without quality and cannot be better or worse nor in any other condition we will manifest these severally First concerning Gods power Christ saith Iohn 10.26 My Father that gave them me is greater then all and no man is able to pull them out of his hand why because there is no power greater then himselfe And this is the nature of every thing to preserve it selfe If any thing had power enough it would not be corrupted we apply this to God that hath all power none can corrupt him our Saviour Christ alledgeth that place Ioh. 10. to shew that his sheepe can never perrish why because my father that gave them me is greater then all Saint Augustine useth these words If any of these sheepe perish speaking of the children of God God is overcome by the faculty of man or some power that comes from him Secondly againe God is without quantity and therefore can be neither lesser nor greater as Saint Augustine saith he is great without quantity and wher there is no quantity there can be no diminution for God cannot be lesser or greater he cannot be greater for then he should not be infinite and he cannot be lesser for then he should cease to be infinite and therfore he cannot be lesser or greater so is voyd of all alteration Thirdly againe he cannot be better or worse why he cannot be beter for then he should not be perfect he cannot be worse for then he should cease to be perfect neither can he be in a lesse good estate for if he be then he loseth the good he had and takes the ill he had not if he lose the good he had then hee wants and so still should be imperfect and therefore hee is thus without quality c. so immutable Vse 1. This confirmes us that we serve the true God and not the false Gods of these nations because we serve the Immortall and the Immutable God they serve false Gods because their Gods are mutable how appeares this thus because their Poets which were their prophets tell us they were Adulterers c. and the Apostle saith they were subject to sinne because for sinne death went over all flesh therefore they are false Gods and they serve false Gods Saint Bernard speaking of celestiall creatures sayth they are subject to sinne for the Angels some of them sinned and became divels and some of them did not sinne not because they were not able to sinne but for that God assisted them that they sinned not they also were subject to sinne and so to death after their kind for there is none free no not the Angels by their nature but as they are established by Christ So that we see the Gods of the nations are false Gods and as they say they are Gods of the mountaines and not of the valleis Vse 2. The second vse is to establish the certainty of our faith because God is immutable we trust not to mutable man wee make not flesh our Arme whose breath is in his nostrils but we trust upon him that is immutable Heere is the certainty of our faith our strength rests not in us but in him on whom it is built and it is with us as it is with children who have but a weake hand and arme notwithstanding if they be helped by their father who is a strong man they can performe something wherein is the childs strength it is plaine it is not in the childe but in the father so saith Saint Bernard man holds not God but God him And this is the comfort that we have when we feele our faith weake we are kept by the power of God unto salvation Therefore this Attribute sheweth that our faith being so kept can never faile I doe not doubt for the Disciples began to doubt we hoped that this man should have redeemed Israel but it cannot faile for it must needes be certaine because grounded and built upon God Vse 3. The third use is matter of comfort to all those that are Gods children and so in the love of God what is their comfort their King that loveth them is immortall they have not the favour of a mortall King but of an immortall King how great is that worldly honour that earthly joy and that temporall rest that many men have in the favour of Princes and yet notwithstanding what are these Princes even mortall such as must most certainely die and none can tell how soone this therfore is a vaine thing to trust to for we see in what a trice Nebuchadonozer was taken away and Belshazzer his sonne even in a moment all their honour was taken away and layd in the dust yea and more then this they that have the favour of earthly Princes abuse it and grow proud and insolent of their inferiors who as soon or before as the Kings bones be cold labor to pluck them down from their excellency as Bathsheba said to David 1 King 1.21 When thou my Lord shalt be gathered to thy fathers I and Solomon shall be reputed offenders So they may say when the king shall be gathered to his fathers they shall be counted vile so that this is a comfortlesse comfort to depend upon a mortall man but here is the comfort and happinesse of those that have the favour and countenance of God they depend upon the favour of an immortall King that never dies but ever lives and will preserve all those that are his they need not feare any earthly power if they have confidence in Christ they need not feare if their owne corruptions doe not provoke God so then we see here is matter of comfort to Gods people they have the love of an immortall king that lives for ever and loves for ever and will be their God and the God of their seeed Therefore parents if they labour to make their children great let them not have that excessive care to get riches for them but labour to make them religious that God may care for them that same that Barzillat said to David 2. Sam. 19.37 When David would have had him to go over with him no saith he take my Sonne and we see David gave Solomon charge
formes of oathes that they used Iudg. 8.24 As the Lord liveth So Ruth 3.3 As the Lord liveth attributing this to God himselfe Hereupon it is said that he is life I am life and therefore he cals him life 1 Iohn 5.10 the true God and eternall life this life is eternall and hath no beginning nor ending so Deut. 32.46 I live for ever I have a perpetuall life without change and so he is called the fountaine of life Psal 36.9 Quest Why is this life attributed to this divine Essence Answ Because he understands wils and workes of his owne power Secondly because he hath life in himselfe without any manner of participation from any other Thirdly because God gives life to all other living things whether life of nature life of grace or life of glory To explane this he is life because he understandeth willeth and worketh Reas 1. All these be actions which none can do but such as have life therefore it must necessarily follow if these be in God then life is in him If any should be so sencelesse as to deny these things in God he must be a Pagan rather then a Christian therefore as Salvian saith If I be to speake to Pagans that deny these things I contemne to prove them not because I cannot but because they are so sottish So I say if there be any that deny this I contemne to prove it not because I cannot for want of proofes but because I am in no hope to doe them any good These three things are three distinct things in man the soule the motion and life the soule is one thing the motion another and the life another whereupon these are three in man but in God his Essence is all one by which he willeth worketh and understandeth therefore it must needes be that God is life Reas 2. Secondly because he lives of himselfe without any participation from others therefore is life truely attributed to God Iohn 5.26 The Father hath life in himselfe and hath given to the sonne to have life in himselfe therefore he is said to be the fountain of life ecause as the fountaine receives not water from any other but conveys it to others so neither doth God receive life from any but doth communicate it to all things that live so then God hath life in himselfe whosoever shall seperate life from him shall seperate him from himself and destroy God therefore seeing that God lives without participating life from any other it must needs follow that life is truely given to God Reas 3. The third reason is because they that have life whether the life of grace the life of nature or the life of glory have it of God The Scripture speakes of all these three lives The life of nature is common to all living things trees beasts men live but not to speake of life but as it is in men men receive their naturall life from God therefore it is said God breathed in man the breath of life and man became a living soule Gen. 2.7 The life of grace is called in Scripture the life of God they were alienated from the life of God Ephe. 4. that is they had not that life that God gives to those that are his God gives a naturall life to all but not the life of grace which because it comes from God and leades to God is called the life of God he also gives the life of glory to those that by continuance in well doing seek glory immortality Rom. 2.7 eternall life c. so that seeing God is the author and giver of these lives it is plaine that life is truly attributed to God Vse 1. This teacheth us that certainly we serve the onely true God because we serve the living God for the true God is the living God that hath life in himself of himself the Gods of the Nations are false gods the heathen worship the host of Heaven stocks and stones silver and gold the workes of mens hands that have no life or if they had life they have no such life as is in the true God which hath his life in himselfe and of himselfe we may say of their gods as the Lacedemonians prophanely scoffed at Constantines god that he worshipt such a god as no man could tell from whence he came their gods are made with mens hands and have no life in them Vse 2. Secondly this shewes the heinousnesse of that sinne which is usually committed among men who when they speake earnestly say as the Lord liveth which is an asseveration a kinde of an oath and though men thinke they doe not sinne yet they doe abuse an oath and a greater oath then if they did sweare by God himselfe an oath ought to be taken with feare and reverence in truth righteousnesse and judgement and not to be abused as Salvian observes in his time as if they were not oathes to binde men but as meere complements of speech they who are now so bold to say the Lord liveth swearing falsely or prophanely shall one day finde and feele that the Lord liveth to take vengeance of perjury and prophanenesse and that it is a fearefull thing to fall into the hands of the living God Vse 3. This teacheth us how we may have life and length of daies it must be by serving and loving and cleaving to God the author and fountaine of life this is the way to obtaine life it is not my use but the use that Moses makes Deuter. 30.19.20 I have set before ye this day life and death chuse life how by serving and obeying and cleaving to the Lord for be is thy life Where he shewes that a man may have life and length of daies There is nothing that man desires more then life and length of dayes and therefore the divell that could not prevaile with Iob in other things yet for his life he thought he should There is no way to attaine this much desired long life but this to cleave to God the fountaine and giver of life This is the course in which God himselfe directed Solomon if thou wilt walke in my waies to keep my statutes and my commandements then I will lengthen thy dayes This is the argument which Hezechiah used and by which he prevailed not only reversed the sentence of death but obtained a lease of life for fifteene years Remember oh Lord how I have walked before thee in truth and with a perfect heart it was not the strength of constitution but the sincerity of spirit that prolonged the life and vigor of Caleb and Iosua for forty yeares How should this consideration lift up our hearts in the waies of God What man is he saith David Psal 34-12 that desireth life and loveth many daies that he may see good nay rather what man is he that doth not Every man desireth life and prosperity then heare Davids direction Keep thy tongue from evill and thy lips from speaking guile depart from evill and doe good
grounds given for every part there also were answered divers objections which we conceived were of two kindes some as if God had changed his will c. but these were spoken of the last day but now of one or two more that may be made Object And the next is that God in declaring his will Ezek 33.11 As I live saith the Lord I desire not the death of a sinner yet there are many thousand sinners that die for all this therefore his will must be mutable Answ The answer to this is taken from the consideration of what kindes of sinners the Lord speaks of sinners some be penitent that see and acknowledge themselves sinners and sorrow for and turne from their sinnes and cry and fly unto Christ for salvation God doth not will the death of such sinners neither shall they die But he that confesseth and for saketh his sinnes shall finde mercy but others be obstinate and hardened in sinne that adde drunkennesse to thirst and rebellion to sinne without repentance God will laugh at these when their destruction commeth so then as long as God is pleased with repentance and pardoneth the penitent there is no alteration in God though the impenitent perish nay there would be alteration in him if they did not perish or it may be said and truly that God is better pleased with the repentance then with the perdition of a sinner there is joy in Heaven over one sinner that repents Object Againe it is objected the Apostle Paul saith in Tim. 2.4 That God would have all men saved How should it be then that any should perish unlesse his will be changeable Answ Ambrose upon this place of the Apostle expounds it thus God will have all men to be saved but so as they come to him he will have them saved if they will salvation to themselves and if this sense be admitted there is no shaddow of change in God though many be not saved because those many that are not saved doe not seeke salvation Saint Austin understands All not collectively for every singular man but distributively for some of all sorts of men in which sense it is used in other places of Scripture and so the meaning may be God will have all men saved that is all sorts of men Jewes Greekes bond free Kings and Subjects saved and therefore praiers must be made for all sorts of men and in this sense there is no change in Gods will though some of all sorts perish because some of all sorts be saved as in the Arke God saved from the deluge all living creatures not in the particular but in the kinde because he saved some of every sort againe Saint Austin in another place explanes it thus God wills all should be saved because all that are saved are saved by Gods will as a Physitian is said to cure all who cures all that are cured and for this cause the Apostle enjoines that praiers should be made to God for all because without God none can be saved and if we so expound it though many be not saved yet there is no change in Gods will who wills the salvation of all that are saved As in Christ all are said to be made alive 1 Cor. 15.22 because all that are made alive are made alive by Christ so in this place in the same respect may God be said to will the salvation of all men adde to these our faith thus God will have all men saved he wills the salvation even of the reprobate as a thing in it selfe good and sutable to the disposition of a gracious God but yet he doth not determine or appoint it and therefore though many perish there is no change in Gods will this place shewing what God might approve of being done not what he determined to doe he wills it by an antecedent will as in it selfe considered but not with a consequent will and here is no change in Gods will finally we answer that by all may be understood the all of the elect not of the reprobate as it is Rom. 5.18 The free gift came upon all men to the justification of life that is in the verse following By the righteousnesse of one many are made righteous this all is many so that when he saith that God would have all to be saved the meaning is all that he purposeth to save I determine nothing which of these interpretations should be followed but leave that to every learned and judicious readers choice secure of this that which soever is preferred Gods will doth still remaine Immutable and without shaddow of change Vse 1. The use is that if the will of God be free and no cause without God can move him to will then it followes that they er re that thinke and teach that God is moved to bestow some good thing on man because he foresees some good thing in him I say this confuteth their error for if this were so then Gods will were not free but it is free therefore this is erroneous Earthly Princes cast their benefits upon those that have no desert how much more doth God who is not as earthly Princes but much more great and more free in conferring of his benefits more blessed and glorious then that he can be either engaged or recompenced and indeed what could any man doe before he was to make God his Debtor what workes could he doe that was not Ob. But God might foresee he would worke Ans If God did foresee this the Apostle Rom. 9.32 would not have cried out Oh the depth both of the wisedome and counsell of God here is no place for Pelagians and Papists they cannot see the depth of his counsell though they be so quick and acute that they can see that which the Apostle could not Saint Ambrose pressing this against the Pelagians The Apostle saith he speakes after this manner Oh the riches of his mercy then not of workes then not for foreseen workes and indeed saith Ambrose could he not well have said but of future workes or workes to come but he knew that the will of God was free Then to shut up this Saint Augustine in a case of Infants the one is baptized the other not the one is saved the other not I demand saith he why God did save the one and destroy the other will you say it was because he did foresee the one would be good and the other evill this would be injustice in God to damne him for that he never did seeing he takes them away before they knew good or evill Vse 2. This teaches men that if they have any sense of Gods calling and that they are elected of God and made partakers of the grace and mercy of God not to be puffed up because it is the free will of God that hath chosen them the more any man hath received of God the more indebted he is and should learn to be the more humble let no man advance himselfe against another what
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 OF THE GRACE OF GOD. CHAP. XVI EPHE 2.8 For by grace c. THE next question is concerning the Grace of God there are three Attributes which are the Attributes of Gods goodnesse which are love mercy and grace now grace and mercy are all one yet the severall handling of these will afford a great deale of comfort and therefore to speak of the grace of God I have made choice of this text wherein I have taken liberty not to shew you the coherence c. Now of this graee the Scripture speakes two waies Grace as it is in the favourite or as it is in the favourer and heer we are to understand it grace in him that shewes grace that we may know what this grace is we must consider it two waies it is either generall or speciall called saving grace which is that we are to speake of and so the question is this Quest What is the grace of God or of the divine Essence Ans It is a communicable Attribute whereby he specially favours some in this some though unworthy of themselves bringing them to salvation here in this description are divers parts we shall explane them as breifely as we can The first is this grace or the saving grace of God contains 2. things the one as the cause the other as the effects the first is the free favour of God to the Elect the second the gifts of grace or meanes of salvation which doe flow out of this to shew each of these first grace signifies the free favour of God We are saved by grace Rom. 3. we are justified freely by grace c. Secondly grace is taken for those gifts of grace that are bestowed upon men Act. 11.23 when they had seene the grace of God that is when they had seene the gifts for so the Apostle speakes Ephes 4.17 Every one have received grace according to the measure in Christ and so the Apostle 1. Pet. 4.10 Let every man that hath received grace as faithfull disposers c. This grace we speake of is to be understood of the former and not the later because it is the grace in God and not that grace which is from God in man againe we say it is a communicable Attribute the reason is not because this grace is communicated to any man that is to say that it is in man in the same manner as it is in God but because there is something in man in a proportion like this therefore we call it a communicable Attribute the next thing is this we say it is that whereby he loves some in his
done yet God hath done it and we must rest satisfied that it is just hath God made vessels of honour and dishonour the Apostle teacheth us in these cases to answer objections with this Rom. 11.33 Oh the greatnesse and riches of the wisedome and knowledge of God c. how secret are his judgements and his wayes past finding out it is enough for us to stand amazed at them not to enquire into them Secondly if any aske further Why did he so the answer is Rom 9.14 that there is no unrighteousnesse with God These two things Saint Austin used to answer to the Pelagians I have this answer saith the Father Oh the deepenesse both of the wisdome and mercy of God c and if you will be wrangling yet I answer further Rom. 9.14 There is no unrighteousnesse with God and if you will know any more seeke you other teachers but beware you doe not finde presumptuous men that will take upon them to search Gods counsell happily here may be other Objections as this Quest Is it just seeing all men are concluded under sinne that God should free some men from sinne and leave other men in sinne how should this stand with Gods justice Answ To this I answer If God did free some men from punishment without satisfaction then he could not be just but when he frees none but those for whom he is fully satisfied his justice is not impaired It is true indeede that no man satisfies for himselfe nor could finde out a means of satisfaction but it was Grace not injustice for God out of the greatnesse of his mercy and wisdome to finde out a meanes to satisfie his justice which they that had sinned could never have thought of It was free for him to send his Sonne to redeeme some therefore the Apostle saith that our forgivenesse is of mercy but Iohn saith of justice 1 Iohn 4.9 God is faithfull and just to forgive us our sinnes the reason is from the 7. verse Because the blood of Iesus Christ his sonne hath cleansed us from all sinne and so he doth it for justice and not without mercy It is true his election was free in respect of man Justification was free in respect of man but it was grace that found out a meanes to save some and yet because he would have his justice satisfied he sent his Son that he might dye for them he would save Quest Happily some will say this seemes to he injustice that God should punish his wicked servants and also punish them upon the back of his dutifull Son Answ To this I answer with Saint Chrysostome true it is that to the righteousnesse of mans justice it seemes he doth injustice that for wicked servants doth give to death a good Sonne but saith the Father this is the admirable pietie that the greatnesse of his justice exceeded mans reason though this justice hath a shew of injustice to man that God should lay the sinnes of others upon him yet was it just because their sinnes were accounted his he was the mediator the head and husband of his Church and therefore for God to require their sinnes of him was no injustice Their sinnes were made his 1 Cor. 5.21 He that knew no sinne was made sinne for us a sacrifice for sinne Not to stand upon this our sinnes are all laid upon his score here mercy and justice kisse each other mercy in this that he found out a meanes to satisfie justice in this that he would have satisfaction And this he laid upon Christ because he willingly and freely tooke our sinnes upon him Vse 2. This doth manifest that there is a judgement of the last day wherein God will judge the world and so answers that objection against the justice of God which sometimes stumbled David Psa 73. Ierem 12.2 3. that the godly have their wayes hedged with thornes and are in much affliction but what is the estate of the wicked Now they have the Pipe and the Harpe and are in a prosperous and florishing estate c. Well amongst many other things that may be answered there is a day wherein he will judge them though now sometimes the Lord defers their punishment yet he is not unjust as one saith well that that is deferred is not taken away forbearance is no quittance God will justly reward both the good and wicked in a fit opportunity Quest Why doth he deferre the punishment of the wicked Answ Because by this meanes he would draw them to goodnesse or make his forbearance a greater meanes of their condemnation And so he deferres to recompence his owne because he would try their faith and constancy and goodnesse so that by this meanes they are more established in goodnesse wheras other men perish ease slayeth the foolish there are many secret sinnes that lye in good men that God oftentimes by these meanes makes them to finde out Of the wicked saith Saint Austin some are punished in this life and that but a few because he reserves them for an eternall punishment So then it is manifest there must be a day wherein God will judge the world and though the Lord spares the wicked it is no good to them nor mercy and it is not against justice to spare them that he might when he comes makes his justice more apparant afterwards so that there must needes be a judgement to come Vse 3. Is God just this is to awaken the secure and drowsie professor and also the carefull Christian though he must go through evill reproofes and slanders yet God is just howsoever he can call for nothing at his justice by merit desert yet by promise he may let him lay hold upon the promises and they should stay and strengthen his heart On the other side justice should make all carnall men to remember that they must come to give an account God should be unjust if he should not recompence the wayes and workes of every man therefore these men should be awakened out of that security wherein they are doe not thou thinke that thou hast lost thy good workes and thy practice of godlinesse shall goe unrewarded God is just in his promise on the other side if thou hast done wicked workes though God doth not come presently to punish them presume not of impunity if God be God certainly those sinnes which thou hast committed when thou wast a youth when thou wast a servant when thou wast a master shall not goe unpunished for God is just When the act is ceased and gone it may be thou thinkest thy sinne is gone it is not so the act is ceased the guilt remains still and God will call every worke to judgement every worke good and bad therefore labour that thou never forget it unlesse thou doe undoe it by repentance this should make every man carefull and watchfull over his wayes as Saint Bernard saith God hath two feet Mercy and Justice there be two signes of these feet in the heart of man feare
and hope feare because God is just hope because God is mercifull sometimes the heart is fearfull then there is the image of his justice and sometimes there is hope and then there is the image of his mercy kisse not one alone and imbrace not one alone imbrace not mercy without justice lest thou grow secure nor justice without mercy lest thou despaire keepe both these together and they shall keepe thee in the feare and love of God We conclude then that this is an incouragement to the godly and a discouragement to the wicked 2 Cor. 10.11 We must all appeare before the judgement seat of Christ we therefore saith the Apostle knowing the terrors of the Lord perswade men that is seeing God is just we labour to awaken men we intreat men we encourage men in good we disswade men from sinne c. therefore brethren knowing that God will bring every thing to judgement let us breake off our sinnes seeing he hath appointed a time wherein he will judge the world he commands every man every where to repent that they may take away the matter of his justice Againe what manner of men ought we to be in all holy and godly conversation in as much as we know that our labour is not in vaine in the Lord let us not be weary in well doing In one word let us not goe on in sinne for though we get the pleasure of it yet remember what followes after God is just and the wages of sinne is death it will be bitternesse in the end Let us not be discouraged from the wayes of God from proceeding on in goodnesse let us withstand the provocations of sinne then shall we have peace here and hereafter the benefit of the justice of God according to his mercifull promise to reward our well-doing in the life to come for ever OF THE ANGER OF GOD. CHAP. XIX ISAI 64.5 Behold thou art wrath for wee have sinned IN the former words as you have heard we have spoken of the Justice of God the next Attribute is the Anger of God for the ground of which we have made choyce of these words Behold thou art wrath for we have sinned and of this in the same order as before and so the first Question to be propounded is Quest What is the anger of God or of the Divine Essence Answ It is a communicable Attribute whereby he being angry with his creatures sinning justly willeth threatneth and executeth punishment upon them this is the description of Gods anger and the opening of it is after this manner First anger as it is in man a passion is not nor may be attributed to God for we say it doth not become a wise man to be angry much lesse the wise God but is attributed to God as the former that is as anger is mixed with corruption it may not be attributed to God yet generally taken it may There be two things to be considered in anger as it is in man First called the matter Secondly the forme for the matter of anger I say it is a passion naturally inflaming the bloud with desire of revenge and causes a man to goe out of himselfe in which respect it can be no way given to God because he is so simple pure that no impurity can be given to him now this proceeds from the sensuall part and so it is both in man and beast and cannot be attributed to God Secondly as it proceedes from mans will joined with detestation of evill and desire to punish evill so it may be attributed to God and of this the Prophet speakes in this place behold thou art angry for we have sinned I say that God is angry with sinne it is in this place manifest that all Gods anger is against sinne so Rom. 1.18 The wrath of God is revealed from Heaven against all ungodlinesse c. where we see that God is angry with sinne and the Apostle Paul Col. 3.5 recounts up severall sinnes as fornication wantonnesse covetousnesse c. and for such sinnes the wrath of God comes upon the children of disobedience and in the 5. Ephe. when he had reckoned up divers sins in the 6. verse he comes and saies Let no man deceive you with vain words for these things the wrath of God comes upon the children of disobedience The next thing is this whereby he is angry with his creatures justly willing and decreeing punishment it is just if he will it because his will is the rule of justice and he wills not punishment out of passion as a man doth it comes not from the sensuall appetite as it doth from man but it proceeds from Gods will averse from the creature sinning and this willing or decreeing punishment is called the anger of God and so anger is put for the decree of anger so it is taken he is a God of anger keeping wrath for his adversaries The next we say he doth not onely decree but denounce judgement so anger in the Scriptures is put for threatning of anger as Psal 6.1 Lord rebuke me not in thine anger neither chasten me c. that is doe not lay upon me that thou hast threatned in thy law where anger is not put for the decree nor the execution but for the denouncing so Matth. 3.11 and so Isai 11.9 I will not execute my fierce wrath that is I will not execute my wrath as I have declared it Again it is said he executes punishment on the wicked he declares it not onely but executeth it so anger is put for the execution of anger Matth. 3.7 Who hath forwarned you to fly from the wrath to come that is from the punishment that the anger of God hath decreed so likewise in other places 1 Thes 1. last verse He hath delivered us from wrath to come Rom. 5.9 We are saved from wrath So that this sheweth that anger is put for the execution of anger Next we say that he doth declare and execute punishment punishment is two fold it is temporall and it is eternall The punishments in this life are upon mens persons estates goods c. as is threatned Deut. 28. eternall punishments are they which are prepared for the devill and his Angels and those that are seduced by him The next thing is said he executes his law upon all offenders offenders are of two sorts Elect and Reprobate some children others servants and of these to the one he hath decreed temporall punishment onely and to the other he decrees declares pronounces executes both temporall and eternall punishments his owne are free from the eternall but the other are not free from temporall but he laies upon the wicked some temporall punishments as a revenge against impenitency yet these satisfie not his justice and therefore are followed with everlasting torments in hell fire when God takes of wicked men and Angels a full and just revenge because they have not satisfied his justice chastisements God laies upon his owne but not everlasting
not because he was sent but because he proceeds both from the Father and the Sonne and that is this which Saint Augustine observes when he gave the Spirit he breathed upon the Apostles Iohn 20. to signifie that when he gave the spirit it was proceeding and this is the same which the Psalmist called the breath of God Psal 33.6 by the word of God were the heavens made and the host of them by the breath of his mouth and thereupon he is said to be the breath of the Sonne also in 1 Thes 2.8 he shall consume Antichrist with the breath of his mouth further that he did proceed from the Father is manifest by the place which we have read Iohn 15.26 and that he proceeds from the Son Iohn 15 16. all that the Father hath is mine so he saith he shall receive of mine therefore the procession is from them both so that when our Saviour Christ saith that it proceeds from the Father he doth not exclude himselfe but after a speciall manner of speaking he sets his name after the name of his Father Why because he hath his person from the Father and the holy Ghost received it from them both therefore we may give it to the Father as the beginning and this shall suffise to manifest this therefore we will conclude as Saint Nazianzen doth How is it that the Sonne is of the Father and the holy Ghost is of them both comming from them both differently the Sonne from the Father as the light from the light hee shines by the manner of begeting the holy Ghost he is from the lights not by manner of generation but by manner of procession The third distinction by which he is different from the other is the worke of Sanctification Rom. 1.4 therefore the name of life is given to him it is he that mortifies the old man and quickens the new man Rom. 8.7 The law of the Spirit of life hath freed us from the law of sinne and of death therefore he is after compared to water Iohn 3.5 Except a man be borne of water and the holy Ghost now the nature of water is to cleanse and to make fruitfull and to revive things that are ready to dye so the Spirit is he that cleanseth us from our filthinesse so in Ezek. 36.21 I will power cleane water upon you and you shall be cleansed from all your filthines What is that in the 27. verse I will powre my Spirit upon you so that the Spirit you see is compared to water In this respect also it is compared to fire Mat. 3. He shall baptise you with the holy Ghost and with fire that doth quicken up the heart and cheare it and sanctifie it therefore hence it is in many places that holinesse is called the fruit of the Spirit Gal. 5.22 the fruits of the spirit are joy and peace gentlenesse meeknesse long-suffering c. all these are fruits of the spirit therefore it followes that the holy Ghost is he that hath this worke of sanctifying the elect Quest Why say we that he is the third person in the deitie and so God Answ Because he hath the name of Jehovah Secondly Essentiall Attributes Thirdly workes proper to God Fourthly divine worship and therefore he is God First the name Jehovah is given unto him that appeares by these texts of the old testament Ier. 1.14 Ezek. 1.4 and so in the new testament is given him the name of Jehovah Act. 7.51 You stiffe necked that resist the spirit of God as did your fathers so doe you they resisted him in the Prophets and you now do follow them resisting him in the Apostles one place more Isai 6.9 that which is said The Lord saith go and make the heart of this people fat that same 28. Acts 20. the Apostle Paul saith The holy Ghost spake by Esai as the Prophet and therefore the name Jehovah being a peculiar name given to none but to him that is naturally God the spirit having this name must needs be God Secondly there are given unto him Essentiall Attributes now Essentiall Attributes are foure principally eternity ubiquity omniscience omnipotency all these are given to the spirit first he is eternall for before the beginning he moved upon the waters and Heb. 9.14 He is called the eternall spirit Secondly omnipresence Psal 139. Whither shall I goe from thy spirit the holy Ghost is said to dwell in the Saints Rom. 8.9 2 Cor. 1.16 1 Iohn 2.27 arguing that it is proper to him to be every where Thirdly he is omniscient and knowes all things Iohn 14.26 He shall teach you all things Iohn 16.13 He shall lead you into all truth 1 Cor. 2.10.11 He searches the hidden things of God and no man knowes the hidden things of God but the spirit Fourthly omnipotent because it is he that casts out divells Matth. 12. The spirit of God casts c. this cannot be done by any created power but he must be God that doth it 1 Cor. 12. It is God that worketh all in all And in the 11. verse The spirit worketh all these things and therefore he must be omnipotent and so by these foure Attributes we see he is God Againe he must needs be God for the proper works of God are given to him Gen. 1.2 The spirit moved upon the waters that is preserving them Iob 26.13 The spirit of God hath garnished the heavens So in the 33. Iob 4 The spirit of the Almighty hath made me Psal 33.6 By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Fourthly because divine honour and worship cannot be without sacriledge given to any person that is not God but is given to him Mat. 28.19 Baptizing them in the name of the Father Sonne and holy Ghost And so the Apostle praies the grace of our Lord Jesus Christ and the love of God the father and the Communion of the holy Ghost Nazianzen hath sufficient to this purpose he saith he whom the Church doth professe to believe in is God now the Church doth professe to believe in the holy Ghost so that by these it necessarily followes that hee is God Quest How comes he to proceed from the father and the Sonne Answ Because he received from the father and the sonne the whole Essence communicated to him by way of procession that we manifest thus the Sonnes begetting of the Father you heard to be by receiving the whole Essence from him by way of begetting so the holy Ghost is sayd to proceed from the Father and the Sonne because he received the whole Essence from them by way of proceeding the thing is manifest that he proceeded from the Father and the Sonne and therefore is not said to be begotten but to proceed and as the Scripture hath been strict and carefull to reserve these relations unconfounded so the Church hath diligently imitated them and alwaies saies that the Sonne is begotten and the holy Ghost proceeds