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 onely sonne c. So God commends his love to us in that he hath not spared his onely 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
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
knowledge of the orthodox faith and the integrity of a holy life Happy is hee that findeth wisedome (f) Prov. 3.13 saith Solomon and (g) Job 28.2 S. Iob describeth that wisedome The feare of the Lord that is wisedome and to depart from evill is understanding Blessed are your eyes for they see (h) Mat. 13.16 saith our Saviour Christ and yet not unlesse yee see to do (i) Joh. 13.17 If yee know these things happy are yee if yee do them These graces must be joyned together because severed they bee not graces The grace of knowledge consists not in the naked and perfunctorie theorie and apprehension of divine truths but in conformity to them A man knowes no more truly then hee puts in practise (k) 1 Joh. 2.4 Cognoscere non in solâ perfunctoriâ scientiâ est sed in eorum operatione quae oporteat fieri Amb. de Parad c 6. Non est vera scientia boni nisi ad hoc comprehendatur ut agatur Prosp Nihil estaliud scientia nostra quam culpa qui ad hoc tantum modo leg emnovimus ut majore offensione peccemus Salv. Hee that saith I know God and keepeth not his commandements is a lyer and the truth is not in him if a man know God and disobey him his knowledge is his fault Obedience without knowledge is not obedience but will-worship and superstition as faith without workes is a dead faith so workes without faith are dead workes the prayers of ignorant persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. hom 2. in their owne conceits good prayers are not good because the sacrifice of (l) Eceles 5. fools their meanings which they call good are not good (m) Pro. 19. without knowledge the heart is not good c Light is in the second as in the first creation the first worke (n) 2 Pet. 1.3 All things that appertain to life and godlinesse are given us through knowledge therefore without knowledge there cannot bee either life or godlinesse or any thing that belongs to them The image of God in which wee were at first created unto which we must bee renewed consists chiefly in knowledge and holinesse not in one of these but in both The glorious Angels who are proposed to us as patternes are understandingly obedient (o) Psal 103.20 they do his commandements hearkening to the voice of his word If wee know God and serve him we are like the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes like our patternes perfect pleasing to God if either of these bee wanting the danger is great the blinde and the lame equally an abhomination God hath given to man an understanding and a will an eye to see and a band to execute and having given both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. hom 2. he requires both one of these parts will not serve his turne Hee hath given us a minde to know him (p) 1 Joh. 5.20 saith the Apostle Hee hath made us to understand more then the beasts saith Elthu in (q) Job 35.11 Iob that wee might know him which the beasts cannot doe It is an injury to God Non sufficit Deo intellectus nisi fiat in amore ejus voluntas imo nec haec duo sufficiunt nisi memoria c. Amb. de dign hum c. 2. and a debasing of our understanding to lay out those intellectuals which God hath bestowed on us for himselfe on earthly and other things and to yeeld him a bruitish because a blinde obedience He hath given us will and affections and a body to love him to feare him to delight in him to serve him c. It is no lesse injury and unthankefulnesse to God to withdraw these from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Joh. hom 6. and bestow them on our lusts on sinne on Satan on the world on the creatures on vaine things by which for which they were not made I conclude with Chrysostome Let us give all diligence that wee may obtaine a cleare understanding of the true faith and adde unto that a holy life and a shining conversation Amongst all those poynts which are objected to our knowledge there is none more generally necessary and usefull then this of God and Christ of God in Christ This is the first principle and foundation of faith and obedience (r) Heb. 11.6 Hee that commeth unto God must beleeve that he is and that hee is a rewarder of them that diligently seeke him saith the Apostle without this knowledge no grace can bee obtained no salvation can be hoped for upon this depends faith for (s) Psal 9.10 they onely that know his Name will trust in him that which ignorant persons mistakingly call faith is mere presumption and patience for (t) Heb. 10.32 they only that are illuminated can endure the fight of great afflictions others may be senselesse bruitish stupid these only truly patient and all obedience for (u) Psal 119.34 they onely can keep the commandements to whom he hath given understanding others as they desire not the knowledge of his wayes so they say in their hearts (w) Job 21.14.15 What is the Almighty that we should serve him And what profit should we have if we pray unto him or as (x) Exod. 5.3 Pharaoh who is the Lord that I should obey his voyce upon the knowledge of God in Christ dependeth interest in mercy and salvation (y) Psal 36.10 God will draw forth his loving kindnesse to them that know him they that know him not are as farre (z) Ose 27.11 from finding favour as from knowledge God hath bound it with an oath (a) Psal 95.10.11 That the people that have not knowne his wayes shall not enter into his rest Notable is that speech of holy Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Smyrnen If a man believe not that Christ is incarnate if hee confesse not his crosse his passion his bloud which he powred forth for the salvation of the world and this be cannot doe without knowledge he cannot obtaine everlasting life though a King though a Priest though a Ruler though a private person though a Master though a servant though a man though a woman let him that receiveth receive it let him that heareth heare it The ground of this speech is that of our Saviour Christ (b) 1 Joh. 17.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Joh. This is life eternall to know thee the onely true God and him whom thou hast sent Iesus Christ because this knowledge of God is thus usefull and of this absolute necessity to salvation It ought to be the businesse and maine study of every one that desires grace or glory to search after him and that he may finde him to search after him first where he may bee found and secondly as he will be sought First God may be found in his word there is no point in which nature is more
asked hee desired two dayes more then the Tyrant asked him why he did so because saith hee the more I seek after him the farther off I am from finding him so that nature is obscure And secondly it is imperfect because that knowledge of nature without the Word knowes but a peece of God and therefore because God would have his Church know him perfectly he adds his Word to his works and in this reveales himselfe more fully and discovers those wonders which nature could not onely not discover but not comprehend being revealed as the great mystery of the Trinity c. 2. The knowledge of Nature is not a saving knowledge for though it knowes God as Creator yet it knowes him not as Redeemer John 5.39 Search the Scriptures for in them you finde eternall life and they are they that testifie of mee and therefore God adds his Word that he may be known as a Redeemer and Reconciler c. 3. The knowledge of the Word is not effectuall without the Spirit 1 Cor. 3.5 6. It is neither Paul nor Apollos c. but God that gives the increase The knowledge of the Word is outward but the knowledge of the Spirit is inward and man cannot teach inwardly and therefore there cannot be such a knowledge without the Spirit for man can but speake to the eare yea though he may presse it vehemently yet without the Spirit it is nothing God therefore hath joyned the Word and Spirit together and so the answer is cleered in these three things Use 1. Seeing that by the principles of Nature a man cannot come to saving knowledge hee must therefore labour for the knowledge of the Word of God hee must not be a stranger to the Word nor the Word a stranger to him that hee may know God If a man cannot be partaker of true happinesse but by the knowledge of God and if all saving knowledge be by the Word then it necessarily followes that hee must bee acquainted with the Word If hee bee a stranger to the Word and the Word a stranger to him surely he is a stranger to the life of God I will not stand to shew how the Divell bewitcheth many wise men that are carefull to provide for their children and bring them up in naturall knowledge but scorne this which we must most labour for to have the Word familiar we must hearken to the counsell of the Apostle Col. 3.16 to let the Word of God dwell plentifully in us in all wisdome Chrysostome pressing this place Let the Word dwell in you richly c. saith thus It is not Let the Word come into you as a stranger for a night but let it dwell in you as a familiar friend Why sir wee may know a sentence or two No but the Apostle saith Let the Word dwell plentifully in you If a man have learned some sentences by heart as children have learned whole books this is not that which the Apostle meanes but let it dwell in you in all wisdome where the Apostle will have us diligent to understand the Word Why so because there God hath revealed himselfe Pro. 2.5 If thou apply thy heart to instruction it is not if thou wilt read a Chapter or two but thou must beate thy head about it and apply thy heart unto it for what saith the Wise man in the 5. verse If thou search for her as for silver and gold then thou shalt understand the way of the Lord and finde the knowledge of God It is not to bee gotten by carelesnesse but as Christ saith Search the Scriptures as men doe when they have lost any thing as the woman that lost the groat it argues a diligent searching this is that the Authour to the Hebrews speaks of about which wee ought to have our wits exercised through long custome Bretheren It is inexcusable if not damnable idlenesse in many men that they have no heart to read the Scriptures Whatsoever you pretend that you cannot for your callings I tell you that neither your callings nor the works of your callings will excuse you in that day when the secrets of all hearts shall be disclosed you doe abuse God you ought to afford your selves time and you must afford your selves so much time you have time enough to spend in courting and in wantonnesse and in other idle vanities Will you have Christ to know you and acknowledge you when your callings and all other vanities are gone and cease what a question is this who would not have that willingly then must you take care to know Christ here or else he will not know you hereafter Use 2. Seeing that this is so then every man should labour for the Spirit of God that hee may be able to profit by the Word preached or read Without him a man may have a knowledge but not a saving knowledge It is an excellent benefit for a man to have good teachers but it is no benefit in comparison of this that the Spirit becomes our teacher for who teacheth like him Job 36.22 therefore labour for this teacher Saint Augustine saith the teachers are without but hee sits in heaven that must teach the heart therefore looke to him wee can but make a noise in your eares by any our most earnest expressions and vehement cries but it must bee the Spirit that makes all effectuall I pray you tell me saith the same Father what doth the Husbandman can hee doe any thing but the outward work doth he doe any thing inwardly can he make an apple can he make a leafe hee cannot it is God that doth that Aske the Apostle Saint Paul and hee will tell you It is Paul that plants and Apollos that waters but it is God that gives the increase therefore labour that you may have that annoynting you may not bee negligent of the Word which is the means that God will have used who will not give effectuall knowledge without it therefore Ministers must plant but if you will have fruit by the ministery you must labour to have the Spirit That which makes the Word unprofitable is that men look so much upon the husbandman therefore God doth oftentimes send a bad harvest Origen saith it is somewhat in the goodnesse of the ground and somewhat in the husbandman if the harvest bee good but saving knowledge is no where to bee looked for but from God therefore every man must labour earnestly to have the inward teacher It is said in Gen. 30.1 that Rachel was barren while she looks upon the husband but when she goes to prayer in verse 22. then she conceives so many of you looke too much upon your Ministers and therefore there is little profit but lift up your selves in prayer to God and hee will make you profit so that ye shall have the saving knowledge of God in this life and after this life salvation it selfe even life eternall c. CHAP. III. JOHN 5.39 Search the Scriptures for in them yee thinke to have
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
a knife and God hath put it into the hand of man what use is there of a knife to cut off all unprofitable branches so of anger c. thus much of this use Vse 2. The next use is this it should teach men to feare the wrath of God men ought to feare sinne because they ought to feare the anger of God If men sinne certainely God will be angry looke what sinne God hath revealed his wrath from heaven against that sinne feare for instance God hath revealed his wrath from heaven against such as contemne the word and sacraments 2 Chron. 36.36 They mocked his messengers and despised his Prophets c. then his wrath came and there was no remedy So Matth. 11.22.24 Woe unto Capernaum it shall be easier for Sodom and Gomorrah then for thee 1 Cor. 11. for this cause many are sick c. God hath revealed his wrath against the injurers against Sodom c. but especially against impenitency that is when men notwithstanding they heare the word of God denounced against sinne yet they blesse themselves Deutr. 29.29 he saith my wrath and Jealousie shall burne against that man Reade the Scriptures and every where you shall finde some monuments of the wrath of God consider and when you are tempted to sinne lay the wrath of God against that sinne Art thou a despiser of Gods word art thou an abuser of his servants or a prophaner of his sabbaths and fearest not thou the wrath of God that he should breake out against these sinnes this shewes that thou art shut up in impenitency therefore the wrath of God and his Jealousie shall burne against thee For the conclusion know that he is the same God that he was there is the same justice the same wrath and he will certainly punish the same sinnes out of the same justice art thou a desperate man this should make thee feare God must smite thee else he were unjust If any man desire to get the feare of God what an excellent helpe hath he from hence let him consider God is the Lord of fury This one truth rivetted upon the heart of man will purge out all uncleanenes and wicked works that he shall not dare to move a member to sinne nor give approbation to the least motions of iniquity injected to his heart though he cannot prevent the arising of them for the expectation of the punishment will keepe him off c. as for instance Ieroboam stretched forth his hand against the messenger of God but being smitten he spareth him so many stretch their tongues and speake against the ministers if this consideration were in their hearts it would keepe them from this wickednesse and they should escape the wrath to come Vse 3. Is God a God of anger against men for sinne doth any man lie under this anger and desires to be freed from it let him labour to pacify this anger of God then you will aske me but how is this anger pacified I answer by taking away that with which he is provoked Take away fuell from the fire and it will be soone extinguished take away that which provokes God which is sinne and anger will quickly cease Iere. 18.7.8 The Lord saith If I threaten evill against a nation and that nation repent I will also repent Take away the matter and Gods anger will be taken away If Acham and his excommunicate thing be stoned and burnt the anger of the Lord ceases against Israell If Ionah be cast into the Sea the storme ceases If the Ninivites turne from their sinne the Lord will turne from their punishment therefore if any man would be freed from the anger of God then he must take away sinne The anger of God is like the Parents anger Parents take delight in doeing good and are never angry but when they are provoked so it is with God it is his nature to delight in doeing good he is not angry but when he is provoked unto it This is that the holy Ghost speakes Isai 27. Anger is not in me but how shall this agree with that place before spoken of God is the God of anger Nah. 1.2 I answer Lam. 3.33 The Lord afflicts no man willingly mercy is naturall to God but to be angry and wrath is a forced motion so that if we cease that which provokes he will stay his anger they take a wrong course that think of any thing to appease God but the removing of sinne the holy Ghost complaines Isai 22.8 That when he threatned judgement to come upon them they began to thinke of their Armor and their Fortresses and their strong Walls but never thought of the matter that provoked the Lord and whereas they should have betaken themselves to fasting c. they betake themselves to feasting this iniquity saith he shall not be taken away from them untill they die when Asa 2 King was sick he never sought to the Lord that was not the way he took for his recovery but to the Physitian and Israel to King Iareb Hos 5. but he could not heale him There are some that seeke to God yet they nevertake away sinne therefore they cannot have Gods anger taken away or if God doe take away his anger from them it is in greater anger many men blesse God that he hath eased them of a plague when yet they have not left their sinne I say to such it is a greater judgement for thee to have the plague removed these men that when they are under a judgement cry for ease but remove not the cause of their paine which is sinne are like to the patient that goes to the Chyrurgian for ease and there is yet in the wound a little bone or splinter which he will not let the Chyrurgian take out without the taking out of which there can be no ease The conclusion is this would any man have the anger of God taken away from him he must search to finde the cause of this anger he must search to find the plague in his owne heart 1 King 8. thus saith Ieremiah Lamen 3. why is living man sorrowfull man suffereth for his sinne let us search and try our waies and turne unto the Lord take away that which provokes the Lord and labour to be angry with thy sinne and God will cease to be angry with thee OF THE HATRED OF GOD. CHAP. XX. PSAL. 6.6 Thou hatest all the workers of iniquity THE next thing is the Hatred of God and to hold the same course we have held before our first Question is this Quest What is the hatred of God Answ The answer is thus much the hatred of God is a communicable Attribute whereby he freely decrees not to shew mercy but to deny to most the grace of election destinating them to destruction exactly punishing them when they are wicked and so hating all iniquity This description hath a great deale of matter in it therefore we will explane it Hatred say some is not to be attributed to God
Father beget his Sonne then he is divided we hold no such thing he did not beget him in time and if they will follow humane generations then the Father must have another sexe to beget him upon and if you will have it as in humane generations then the mother must have a wombe to carry the Son nine or ten monthes if these be absurdities why would you tie us to this contrary to the word this we are to hold and to looke to that which is revealed and to goe no further we conclude this use with a speech of Saint Ambrose it is impossible saith the father for me to know the secrets of this generation he saith well for we may not search into these secret and high mysteries it is such a thing that when I thinke of it my minde failes me I know not how to utter it Phil. 4. the Apostle saith The peace of God which passeth all understanding How much more this the Father begetting the Son clap thine hand upon thy mouth and admire at these things thou knowest he did it but thou must not search how it was he did it let us rest with that which God hath revealed that we may not fall into error Vse 2. Secondly this commends the great love of God to man that when he had a Sonne a naturall Sonne begotten in and of himselfe yet he would adopt other sonnes to be heires of the same glory with this Sonne this is great love It is the love in men that if a man be childelesse and have not a son he adopts a stranger this is accounted great love that he will adopt anothers sonne and make him his own but when a man hath a sonne then to adopt and then to take an others it will be accounted exceeding love many men when they have a naturall sonne desire to have no more some men have many sonnes and desires to make the eldest great the eldest shall have all and the yonger nothing God made another law but we forget nature and law too this by the way but if parents love be such Gods is much more that when he had a naturall Sonne he adopted many to be heires with him Rom. 8.17 Iacob set forth this love to Ioseph that when he had twelve sonnes yet notwithstanding he loved Ephraim and Manasses the sonnes of Ioseph he would adopt them that they should be the heires of the land of promise and yet there was some reason but see here is greater love in God when he had but one Sonne he was content to adopt enemies to make them sonnes that they might be heires together with him of the same heavenly inheritance Object Some may say you talke so much of Gods love to others that you lesson his love to Christ surely the world will say he loves him not that he makes other heires with him Ans I answer the great Emperours of the world cannot make a division of their Empires but they must lessen them but such is the riches of God that this Sonne shall not have the lesse for divisions for as Saint Augustin speakes of the Sunne the Sun saith he God hath so created that it may enlighten many men and so every man hath abundance of the light of it and yet the Sunne hath nothing the lesse it selfe so God can communicate his celestiall glory and heavenly kingdome to all his sonnes he can make them all kings and sonnes and heires and fellow heires with Christ so that man shall have enough and he not the lesse for there is no dividing Vse 3. Againe this teaches us Hath he begotten the Sonne hath he an onely begotten Sonne we remember saith Saint Ambrose the first begotten because there was none before him and the onely begotten because there was none after him he was his owne and onely Sonne What Use make you of this This Consider of the Justice of God and the great strictnesse of justice that he had but one Sonne and he voluntarily tooke our nature upon him and also tooke our sinnes to stand in our roomes to answer for our sinnes yea that this naturall Sonne this onely Sonne intreated his Father that if it were possible this cup might passe from him yet notwithstanding he would have him drinke of it for the satisfying for our sinnes this would be counted great severity with an earthly King if his sonne should transgresse to cut him off but when he had not committed any thing to cut him off for others offences it would be counted great injustice If so be it was an evidence of strictnesse of justice which stories speake of heathen men that an Emperour when his sonne had offended the Law and both his eyes were to be put out put out one of his owne eyes and one of his sonnes to satisfie the law 1 Sam. 14.29 Or that of Saul he that hath done this shall dye though it be Ionathan my sonne how then doth this argue a great strictnesse and love of justice seeing there is one that for our sinnes though he was Gods naturall Sonne was given to death of his Father What of this Marke here the love and justice of God that he hath shewed toward men who that he might spare them would have his justice satisfied by his owne Sonne and though he intreated him yet he would not heare him know hence and see the severity of God to sinners and the mercy of God to us therefore let us make more conscience of sinne let us see the fearefull condition of those that reape no benefit of Christs satisfaction This serves to strike terrour and fear into the hearts of Gods owne children for if they sinne they are subject to the hand of God till they repent for if we be wanton and carelesse he will not spare his owne adopted sonnes that spared not his naturall Son therefore labour to know him and serve him and we shall have eternall life hereafter OF GOD THE SONNE CHAP. XXVI HEB. 1.5 Thou art my Sonne THE first person is the Father of whom we have spoken the second person is the Sonne of whom we are now to speake the ground of both this text of Scripture will manifest Quest What is the Sonne Ans He is the second person in the Deitie begotten of the Father redeeming the World To open this description the Scriptures speake of the sonnes of God foure wayes First by Creation and so are principally men and Angels whereupon in the first of Iob the Angels are said to be the sonnes of God and so Mal. 2.10 men are said to be the sonnes of God we have all one Father so Luke 2.3 Adam is said to be the son of God and successively all mankinde Secondly by Regeneration and so all the elect being begotten anew are sonnes Rom. 8.15 16. they that have the spirit of God are his sonnes Gal. 3.16 by faith we are all the sonnes of God Gal. 4.6 because we are sonnes c. many such testimonies there are but they