we doe not contend against them if they understand hatred to be a passion of the minde which is seldome without corruption but when they take hatred as the Scriptures speake of it then as God loves that which is good so he hates that which is nought and evill for as God is said to love so he is said to hate Againe I say it is a communicable attribute because that there is the like in man next it is that by which he freely decrees not to shew mercy to the wicked to deny to them the grace of election To open this hatred in the Scriptures doth many times signifie to refuse to give and to deny favours to put behinde and make lesse account of one then another as our Saviour Christ saith Luke 14 26. He that hateth not his father and his mother c. that is he that doth not deny his father by putting him behinde him and neglecting him when he commands any thing and God another God saw that Leah was hated that is was not so dearely loved as Rahel so this hatred of God is to neglect to shew favour and to deny the grace of election to the wicked this is apparant Rom. 9.13 I have hated Esan and loved Iacob this is not put down but with opposition I have loved Iacob and hated Esau that is to say I have not decreed nor offered this grace and favour of election to Esau which I have allowed to Iacob it is that which is further manifest in the 18. verse of the same chapter I will have mercy on whom I will and whom I will I harden c. This God doth freely from his owne will his will is the solitary cause of denying the grace of election the cause why he chose Iacob and hated Esau was nothing but his will it is manifest Rom. 9.11.12 before they had done good or evil God said that the elder should serve the yonger that it might be of grace if you aske the Apostle a proofe of this he alledges a place out of Exodus if any man should wrangle with God and say God is unjust that he should love one and hate another the Apostle answers There is no unrighteousnesse with God ver 14. and for this he gives a proofe Exod. 23.19 I will have mercy on whom I will have mercy and whom I will c. As God doth absolutely love whom he will so he doth absolutely hate whom he will he denies the grace of election to the most there are but a few that have favour Mat. 20.16 Many are called The next thing is that he destinates them to destruction as the punishment of sinne Iude 4. men were before of old ordained to this condemnation He hath prepared Tophet of old Esa 30. ult not that God doth delight in the torment of the creature or created any thing that he might destroy it but out of his hatred to sinne and love of justice did decree and prepare to punish all and onely such as should live and dye in sinne without repentance That negative act of reprobation or preterition findes all men alike in the same condition this positive act of predamnation respects men as sinners without repentance That first act is grounded onely on the absolute will of God I will have mercy on whom I will c. and whom I will I harden but this latter act is an act not so much of power as of justice and alwayes hath respect to sinne The third thing That he actually punishes them when they are wicked It is manifest that they that be born in sinne and live in sinne knowing it to be sinne be enemies to God and to the grace of God and them he actually hates when they are wicked This is apparant Thou hatest all those that worke wickednesse and that hatred carries the punishment as appeares by the next words of my Text and thou destroyest all those that tell lyes and therefore he doth not hate them as they are men and his creatures but as they are wicked Bernard saith man could not endure after Gods making but he would be better therefore he was cast out of Paradise Godhating all iniquity in whomsoever it was elect or reprobate Psal 45.7 Thou lovest righteousnesse and hatest iniquity and this I might shew unto you that there is no sinne almost but I can bring you a plaine text of Gods hatred of it sometimes hating idolatry sometimes hating blood sometimes false weights sometimes contempt of his Word sometimes wicked thoughts all which shew that he hates iniquity two wayes he manifests he hates it in some because he destroyes them for it in others because he tooke it away by justice in his owne Sonne And thus much for this description Quest How justly can God decree and destinate men to hatred and destruction absolutely Answ The answer is thus Because he is the creator of all the Lord over all by either of which he may decree what he please concerning his creatures We manifest this first that he is the creator of all no man makes question then if he made all as he would and to what end he would deformed in body or destitute of good Esai 64.8 We are the clay and thou art the potter we are all the workes of thy hands may not he the Potter of one and the same lumpe make one vessell to honour and another to dishonor If he may make a vessell as he will then he may doe with it what he will Rom 9.20 21. when he had spoken of mans reprobation there may be some that would question with him and say How is this just he answers What are thou oh man that disputest with God shall the thing formed say to him that formed it Why madest thou me so So vers 20. The potter hath power over the clay and hath not the Lord much more power over us Secondly He is an absolute Lord over us What followes then he may therefore for the manifestation of the greatnesse of his mercy appoint some to glory and some to destruction Why because he is absolute Lord marke the place in which the Apostle speakes of the Potter What if God willing to shew his wrath to make his power knowne endure with much patience the vessels of wrath prepared to destruction that he may magnifie his wrath upon the one and his grace upon the other So also in 2 Tim. 2.20 in a great mans house there are vessels to dishonour and some to honour the absolute Lord may appoint what he will the Lord is absolute Lord of his house he may appoint some to honour and others to dishonour To conclude this with a speech of Saint Augustine against our universalists they plead that Augustine is all for them he uses a pretty speech the first man came into the world without originall sinne and was made of a pure masse God might then appoint some to destruction and who dares come to God and say Why hast thou done so
the reason why It is because the Essence is most simple and without composition where there is no composition there is no number therefore there cannot be many Essences and again from hence it appeares that howsoever these things are attributed to God that he is love mercy favour and anger howsoever they are spoken as though they were many and different yet in God they are but one and the same True it is that we are of a compounded understanding they are as severall things to us because we cannot conceive God as he is yet by faith we are brought to beleeve that there is no such difference between them in God that which is the love of God is the hatred of God and that which is his wisdome is his power also because there is but one and the same Essence Saint Austin speakes to this purpose God is simple he is great and without weight or bulke and he is wise without any wisdome we cannot say that his justice is one thing and his mercy another both these are his Essence but we are of a compounded understanding and cannot but distinguish them Vse 2. Is God thus simple that his love his mercy and his justice are his very Essence we then will joine these two together here then is matter of joy and comfort and matter of terror and feare first matter of joy and comfort mercy and love are Gods Essence What is the comfort of a male factor that he hath a mercifull Judge 1. King 20.31 The servants of Benadad say we have heard that the Kings of Israel are mercifull Kings So is a man in misery what is his comfort he hath a compassionate friend full of compassion and yet these are but accidents in man and may deceive how much greater comfort then is this that God is love it selfe mercy it selfe justice it lelfe with reverence may I speake it he may cease to be before he can cease to be mercifull and good c. This is that the Prophet useth to comfort the children of God with Isai 54.8 For a moment have I hid my face from thee but with everlasting compassions will I imbrace thee So Ieâ— 31.3 I have loved you with an everlasting love Man loves and he loves but for a time the same man that loved upon a small occasion comes to hate as extreamly as he loved tenderly the reason is because man is mutable but God loves more earnestly then man can do for it is his Essence and he never changes heer is the comfort Isa 49.15 Can a mother forget her son her son new born though some mother can be so unnaturall saith God yet I will not forget you yea Christ himselfe saith if you being evill can give good things how much more shall your heavenly father give his holy spirit to those that aske him Secondly this serves also for feare and terror why because Gods anger his mercy his justice are his Essence and he is unchangeable The anger of a King is much to be feared it is like the messenger of death Prov. 14 7. yet the anger of a King is mutable for a man of wisedome will appease it but Gods anger when he sets it upon any it should make him tremble it is his Essence God himselfe is against that man these Attributes are his Essence therefore there 's no reason why any man should presume upon the mercy of God for God is justice nor despaire for God is mercy thus we have ground of comfort and fear there is no sound comfort where there is no true feare these two ever goe together true feare of his justice and comfort of his mercy Saint Bernard speakes to this purpose Bernard sex bre 25. Duo sunt pedes c. God hath two feete and one of these two feete is feare the other love and with these two God walkes in the hearts of men when he comes to the crevice of the heart of man he puts in the foot of feare and looke how much feare so much comfort If thou wilt know that God walks in thy heart in love he first sets in his left foot of feare and therefore know thus much thou must have part in these two first in the feare of God and so in the love and comforts of God these must both goe together and therefore get thy heart smitten with the feare of God or else thou art but a vaine man to presume of comfort and thus much forthe simplenesse of Gods divine Essence The next thing is the Eternity of God and the question is Quest What is the eternity of the divine Essence Answ The answer is it is an incommunicable attribute whereby the divine Essence is without beginning or ending and without succession the parts of this we will explane first it is said to be an incommunicable Attribute because it is communicated to none but proper to God Secondly that it is without beginning or ending all this appeares because God hath this name of eternity given to him Gen. 31.33 Abraham made an Altar and offered to the God of eternity Psal 90.2 From everlasting to everlasting thou art God Isai 44.6 I am the Lord and before me there was no God neither shall there be after me Rom. 1.20 The invisible things of God as his eternall power and god-head are seene To what tends all this but to tell us that he had no beginning neither any ending Thirdly the third thing is that he is without succession that is hath neither first nor latter neither present nor to come There can be no succession without time there is no succession with God for a thousand yeeres with God are but as one day 2 Pet. 3.8 so that with man there are successions but with God there are no successions for all things are naked and bare before him so the holy Ghost Psal 2. speaking of the eternall begetting of the same saith Thou art my Son this day have I begotten thee Quest What grounds have you for this Answ The answer is first because he is the true Jehovah that is hath his being of himselfe c. Secondly he is the creator of all things and of time it selfe Thirdly He is the author and giver of eternall life to those that have it To explane these Reas 1. First He is Jehovah so we have heard the word explaned a God that hath his being of himselfe and not receiving it from any other for if he have his being from any he must receive it from himselfe or from some other receive it from himselfe he could not for nothing can be the efficient cause of it selfe againe he could not receive it from any other because that all other have their being after him and from him he is the first and the last Revel 7.8 10. If the first then none before him then he received it not of any other so that this is true which Saint Austin speakes This eternall can speake to the heart of man I am
them no man can call him to account First for the body he may make the body perfect or imperfect crooked or straight and who shall say Why madest thou me so for his estate he may make some poore and some rich so for his soule he may elect whom he will and call whom he will and justifie whom he will he may shew to some the way to salvation and others not and who shall call him to account for it and so for gifts they are distributed according to his will Finally in all other creatures he sets the Sunne in the firmament and gives him his course to runne and he can bid it stand still and so for fire and water he makes water save his own people and drowne his enemies he can make the fire to consume Sodom and to save his owne children Quest Why doe you say that he hath power over some more then others Answ Because he hath power over some by right of redemption and spirituall marriage he hath a power over all by right of creation but speciall power over some by right of redemption because he hath redeemed some by the blood of his Sonne 1 Cor. 6.9 you are not your owne you are bought with a prace and the Apostle Peter sheweth what price 1 Pet. 1.18 we are not redeemed with silver and gold but with the precious blood of the Lambe and in the Revelation it is said thou hast redeemed us from among all kingdomes and Nations There is another spirituall right and that is by spirituall marriage Ier. 51.22 we read it although I was a husband to them or as Iunius reads it should I continue to be a husband to them when therefore he hath thus redeemed them by the blood of his Sonne and married them to himselfe he hath a speciall right to some more then to others Now to come to the Uses of this Vse 1. The first is this there is not nor can be any injustice in God to dispose as he will of his creature will he make his creature faire or deformed will he make his creature with one eye will he make his creature to want a limbe will he make this man a King and that man a slave no injustice in God Why he is the Lord over all it is not injustice for he is Lord over all I wonder at the wrangling wits of some calling God to an account why he should make one man faire another deformed and why he should choose one man and refuse another and make some rich and others poore Why should any man call God to account for these seeing he is absolute Lord we conclude with that 2 Pet. 3.17 Seeing you know these things take heed brethren that you be not plucked away with the error of the wicked by these whispering spirits which goe up and downe And so I end this Use Vse 2. This teaches us that if any man will have all creatures to doe him good he must labour to have God on his side who can command all those creatures As the Centurian saith Luke 7.18 I command whom I will God can much more say to every thing doe this and it doth it therefore every man should pray to God to have him on his side for instance Iacob is afraid of Esau and had cause to feare for he was told that Esau came against him with 400. men yet he remembred that God is the absolute Lord Gen. 32.11 he betakes himselfe to prayer Oh deliver me from the hands of my brother yet in the next chapter Esau comes and faunes upon Iacob God had so changed his heart therefore every man after this sort is to flye unto God by prayer for he is absolute Lord. If men will have helpe as Iacob had they must use meanes as Iacob did and seeke unto God by prayer The heart of the King is in the hand of the Lord as a boat upon the waters is easily turned with an oare so God can turne the heart of Kings at his pleasure when Iehoram 2 Kings 3.7 and Iehosophat were friends then my horses as thy horses c. so we may say if a man be at peace with God then all the creatures of God are for him Pro. 16.15 If a mans wayes please the Lord he will make his enemies to be at peace with him then this teaches every man to be at peace with God and make him his friend men would have every thing to be good for them nay they thinke the things that they enjoy are good for them but they are deceived it is a great anger of God when he suffers men to goe on and prosper and doth not shew his anger when a man walkes not in his wayes all shall worke for the good of those that love God and are called according to his purpose but all shall worke for the evill of those that goe on in sin and blesse themselves in their flourishing estate Obje But some may say who hath more enemies then those who are in league with God Christ himselfe saith In the world you shall have affliction how is this true Answ I answer they want their love and have their hatred but it is when their hatred is better then their love if their love were better for them they should have it but God sees their love would be evill to them therefore they are without it Saint Augustin explanes that place in 25. Gen. The elder shall serve the yonger it may carry this kind of allusion that wicked men should serve the godly persecutors saith he are servants to the godly how in the same maner as sire is servant to the mettals as the Oven and the mill are servants to the Corne now then the fire is servant to the mettals to purge out the drosse and the Oven and the Mill is servant to the Corne to grind and bake them c. So the wicked is servant to the godly because he purges and makes him fitter for God so that all these things by Gods power are made for their good If God be absolute c. this teaches every man that they must labour to serve him every one in what condition soever be they never so much above others be they high or low for he is Lord therefore they ought to feare him and serve him Saint Bernard saith power appertaines to him that is Lord and master doth it so then especially it belongs to God Mal. 1.6 If I be a master where is my feare So to every one if he be Lord of all where then is his service none can say he is not subject to him when the Lord did deliver his law Exod. 20.2 It was thus with a preface I am the Lord thy God therefore keepe my lawes whatsoever I command thee this is that which every man should performe unto him and say with himselfe God is my Lord and I his servant therefore I must endeavour still to do him service every one ought to performe this unto him
good thou hast in thy creation redemption and renewing let it be a provocation to returne good againe to God or else the more shall be thy condemnation let every man therefore labour after this manner to answer the goodnesse of God that herein may be his comfort for then we are best to our selves when we returne good againe and worse to our selves when we returne evill therefore we ought thus to approve our goodnesse to him and have this ever upon our hearts how doth the goodnesse of God call for obedience that we may glorifie God heer and then by him we may be glorious in the life to come OF THE GOODNESSE OF GOD. CHAP. XV. 1. JOHN 4.8 God is love ACcording to our order the next that followed was the goodnesse of God and as you heard what it was namely a communicable Attribute c. whereby God was absolutely good of himselfe c. the parts of which have been explaned and you heard we have made two uses according as time suffered us there now remaines divers other uses that might be made of this but to teach two more Vse 3. The use now which is the third is a confirmation of our faith against the Heretiques and Heresies concerning God First against Sardian who first raised up and after him Marcion as Tertullian reports wrot that the God who was the creator was not good as the story reports this Marcion being some times of the Church fell into uncleanesse and being deprived of the Communion of the Church and so cast out for deflouring of a Virgin he in envy taught that God the creator was not good but we see by this description which I have given of Gods goodnesse the falshood of this heresie for God is good and there is no evill comes from him as it is evill though the evill of punishment comes from him for from that which is good as it is good no evill can come therefore when evills of judgement comes from God they are good Saint Chrysostome saith he had a conference with a Marcionite and he reasoned thus God was good saith he if he would not take account for sinne but seeing he doth take an account for sin he is not good Chrysostom saith I answer thee Marcionite that God is good because he doth take account of sinne for if men now exceed Lions and Beares when God doth take account of sinne what would they doe if God should take no account of sin I dispute with thee Marcionite saith the father thou hast a family if thy servants despise thee and thy government and beat thy children thou do nothing to them tell me whether this were good in thee or no every man will conclude no and should we make God idle that will suffer men to do what they list therefore we see the goodnesse of God is very good though he take an account of sin Vse 4. The fourth use is whosoever hath received any good from God spirituall or temporall outward or inward it teaches him that he should be thankfull to God thankes ought to be returned but you will say Quest How shall we be thankfull Answ I answer two waies in word and in deed we must use the goods we receive and use them well whosoever is unthankfull in word he is also in deed unthankfull he that useth not his talent or useth it not well whatsoever his words be is unthankfull to God whatsoever his talent be whether knowledge wisedome or riches if a man shall hoard up riches let him remember what Saint Basil said when he reproved such they answered they did no man injury are they not their owne goods I but saith he didst thou bring them into the world with thee no sure then thou must be thankefull God hath honored men when he hath given them more then others but yet hath made them but Stewards that Steward dishonoreth his master that keeps that he hath to himself and doth not use it to the benefit of the family those men provoke the justice of God to revenge the quarrell of his mercy that use not his mercies many men receive good things but they are unthankfull in the use of them as the Prodigall sonne made an evill use of his portion to the abuse of his father For the conclusion they are to use every thing three waies for the glory of God to the benefit of others and their owne comfort three things unseparable for if any man use any thing to the dishonour of God and hurt of his brethren or of himselfe he is unthankefull every man ought to returne part of that he hath to God part of it to the benefit of others as the Apostle speakes 1. Tim. 6.17 Charge them that are rich that they trust not in uncertaine riches on the other side charge them that they doe good that they be good and that they be better for their riches S. Cyprian complaineth of some that they were the poorer to God the richer he was to them every man ought therefore according as he hath received to returne due thankefullnesse againe to God Now we come to speake of the love of God and the question is Quest What is the love of God Answ The answer is it is a communicable Attribute whereby God loves himselfe his sonne and his spirit and then his creatures freely but not equally to explane these points we give love to God as other Attributes not as qualities not as accidents not as any thing comming from God that was not in him before because there is nothing in God that is not in God Love is given to God as voide of all imperfection or error it is a rule that the Learned have that whatsover Attribute is given to God must be free from all imperfection and error before we can Attribute it to him and therefore love as it is an Attribute given to God must be purged from all imperfection there are three things in love First a good will that one bears to another Secondly a good worke Thirdly a delighting in that which is loved these things are in God none hath a better will then God none doth more good then God and there is none that delights more in his beloved then God himselfe againe we say it is a communicable Attribute not that love is in God as it is in man but because there is something in man that is like this love of God man being made partaker of the godly nature that is they have this in the quality that God hath in substance and therefore we call it a communicable Attribute In the next place we say it is that whereby he loves himselfe his sonne and his spirit it is for his owne glory that he loves himselfe as it appeares in that the Scripture saith that God is a jealous God jealous of his worship and service if he be jealous there is a kinde of love of himselfe goes with it 2. Commandment so he loves himselfe and he loves
also his sonne therefore he is called his beloved sonne Matth. 3.7 So he loves the spirit as proceeding from himselfe and being properly the love whereby the divine nature loves it selfe so he loves the creatures as Angels and men and other creatures that he loves this appears by many testimonies of Scripture Angels and men are called the children of God Angels Iob 1.6 Vpon a time the children of God came c. So Adam is called the son of God Luke 3. last Next he loves his creatures freely the cause why he loves them is in himself not in them he loves some with a speciall love and some with a generall freely that appears by the Scriptures Iohn 3.16 God so loved the world 1. Iohn 1.3 Herein is the love of God made manifest that he hath given us his sonne 1. Iohn 4.19 God loved us first if first then freely and no love in us procured his love againe he loves them not equally for he loves men more then other creatures Tit. 3.9 The love he beares to man is manifest yet further he loves some men more then others Exod. 19.5 You shall be my peculiar people as if he should say though all the Nations be mine in generall yet ye shall be my chiefe treasure Tit. 2.14 A peculiar treasure these are as treasures that men lock up he loves those that are elected and those that are called those that are elected he loved them when they were enemies Ephe. 1.4 He loved them before the foundation of the world But he loves them better whom he hath called then those he hath not called Pro. 8.17 I love them that love me those whom he hath endued with his spirit Psal 146.8 The Lord loves the righteous c. To conclude this with that of Saint Austine God loves all that he hath made he loves especially men and Angels and among men he loves those especially that are the members of his Sonne and most of all he loves his Sonne c. and so wee have made manifest this description The next question is Quest Why is love attributed to God Answ The answer to this is because there is none wills better none works better acting upon men to make them good nor delights in them more when they are good To explane these First that God is love it is not an accident for Saint Bernard saith let no man understand me when I say God is love that it is an accident for then I should say there were some things in God that were not God Againe there is none wills better you have heard there are three things in love to will good to doe good and to delight in good now none doth this better then God Iam. 1.17 Every good and perfect gift comes downe from the father of lights c. Finally he delights in those that he hath made good Saint Bernard speaking of this saith thou lovedst them when they were not that thou mightest make them to be when they were thou madest them beautifull that thou mightest delight in them The next Question is Quest Why say you that God loves himselfe and his Sonne and his spirit Answ The answer is because they are all infinitely good they are all one Essence and one will as the object of the will is good so the object of love is good and God is love then no marvell that he loves himselfe his Sonne and his spirit because they have the same Essence every thing loves it selfe and then there is no marvell as wisdome speaks Pro. 8. That he was his delight Saint Bernard saith that the love in the Trinity which is divine charity keeps them together and unites them in one and therfore he loves himselfe Quest Why is it added that he loves his creatures freely Answ Because he made them good with a severall goodnesse he loves them First he loves them being enemies he loves them not for benefit to himselfe but for their good therefore we say he loves his creatures freely each of these we will explane he made all things very good Gen. 1.31 He looked vpon all that he had made and behold it was very good but it is said he loves them freely he loved some before they were before they could possibly desire any thing therefore freely he loved some when they were his enemies Rom. 5.8 When we were his enemies God set forth his love insending Christ to die for us as Saint Bernard saith God loveth them for their owne benefit not for his good God hath no neede of the creature he created them not for himselfe but that he might make them partakers of his owne goodnesse and so we see that God loves them freely without any merit or desert in them Quest Why is it said he loves them not equally Answ Because they are not all alike to him Some creatures onely others servants onely some children and among his children he loves those that are called better then those that are not called I say they are not all alike to God man loves the worke of his owne hands well but he loves his servants better and his childe best of all if it be so with man much more is it so with God some are his creatures some his servants some his sonnes so that he loves them not all alike some are his children but not begotten againe he loves those with a good will and purpose to call them those that he hath called he hath justified sanctified and hath bestowed upon them faith repentance and grace and he delights in these especially that he hath bestowed his grace upō And thus I have laid open the love of God now to come to the Uses Vse 1. This teacheth us first that which the Apostle Saint Iohn gives us to know he that loves not his brother knowes not God for God is love let him boast what he will that he loves God if he loves not his brother he is a lyer he knowes not God to be love he hath not the experimentall feeling of it for if he knowes God to be love he cannot but out of his experimentall knowledge love his brother so the Apostle saith that man loves not God that loves not his brother that is he hath no experience of the love of God we may allude to that which is said of Pharaoh Exod. 1. that he used the people hardly the reason is given because he knew not Ioseph for there was another Pharaoh risen that knew not Ioseph so we may say that many men because they are ignorant of God and the love of God use his children hardly they are scoffers and mockers of those that desire to love God certainly these men know not the love of God but they are fed like an Oxe to the slaughter Saint Austin hath a speech to this purpose Doest thou heare the Apostle say God is love and darest thou so goe against God as not love thy brother for to goe against those that are beloved of God is
to goe against God for not to love them in God and for God is to denie God and so much for the first Use Vse 2. The second Use Doth God love himselfe doth he love his Sonne and his Spirit then he commends his love to us he makes his love wonderfull and admirable to be seene towards us because he hath given his Sonne yea even the Sonne of his love for us Then he must needs love us when he spared not his owne Sonne but gave him to death for us If he had had many sonnes it had beene somewhat to have given one hut when he had but one sonne even the fonne of his delight this is wonderfull love if he had sent him but to judge the world it had bin somewhat but to be a Saviour and a judge it is admirable love If he had sent him in happinesse and glory c. but when he empties himselfe of all honour and glory and puts on the forme of a servant and became subject to death even to the death of the crosse and became a curse for us oh then how doth this commend the love of God to us Object If any should say to me Sir It should not seeme to me by this that God should love us because that he gave us his sonne is it likely that he can love his enemies that loves not his sonne God did not love his sonne for if he had he would not have given him to death for us and if he loved not his sonne he beares no love to us Answ To this I answer He loves his Sonne even in this that he gave him a Saviour for us that he might give more glory to his Sonne because he dying for us might have a people purchased to himselfe by his blood Saint Bernard saith this was his glory that he purchased a people even with his blood As he was a high Priest he had no people before but that he might have people he dyed c. Thus the Apostle manifests Tit. 2.4 That he might redeeme us a peculiar people to himselfe So Luke 24.26 Thus it became Christ to suffer and to enter into his glory And now to end this point What is his glory if he had not a people to communicate it too For the conclusion This shewes the great love of God therefore let us labour to fill our hearts with the apprehension of Gods love we shall then thinke nothing too deare for him it was said to Abraham Now I know that thou lovest me because thou hast not spared thy 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
as he knew who were to perish would Christ give himselfe to death for those that were to perish this stands not with the wisedome of Christ Christ knew the children of perdition Christ knew that Iudas was the sonne of perdition if these then were children of perdition Christ never died for them and therefore he died not for all Iohn 6. I have chosen you 12. and one of you is a divell Saint Austin well expounds that place he chose eleven by mercy and the twelfe by judgement he chose the eleven that he might be the instrument to powre out the bloud of Christ so that it is apparent by all this that Christ died not for all Finally that I may not stand upon this if Christ died for all why have they not all the benefit of his death why you will say because they will not beleeve then if they would beleeve they might but whence comes this will not from man for none could beleeve unlesse they were ordained to it but what is this but to make man the cause of his owne salvation I pray you why was Peter sanctified and Iudas wicked you will say because Peter beleeved and Iudas did not but I aske againe who put the difference not man I am sure but God did Christ redeem all then how are not all partakers of his redemption c. can any man pull them out of his hand he saith no man was able to pull them out of his hand he saith he had lost none if the Father had elected them and the Son redeemed them how should they perish finally did God redeem all why then is any man punished eternally is God unjust God forbid you do speak after the manner of men if Christ had redeemed all God could not in justice have punished any but God doth justly lay torments upon some casting them into hell therefore Christ never paid the price for all Those whom Christ redeemed he sanctified the Scriptures is apparant 1. Cor. 1.13 He hath redeemed them that he might sanctifie them whereupon I argue that Christ hath redeemed no more then he hath sanctified now how many millions have bin in the world that were never sanctified but those that Christ died for those he sanctified certainly let Divines say what they will that the death of Christ was sufficient in the value c. we are sure that it is not sufficient in the intent and purpose of God As for example a great Prince dies and gives a great legacy to redeem Captives not all but some thus and thus qualified now if a man should come to the Prison and tell them this news this would be a great comfort for the Captives indeed but yet onely to some so and so qualified not to all certainly the Scripture tels us that Christ gave himselfe for his sheep and for his friends unlesse thou be some one of these Christ never gave himselfe for thee Augustine saith this is the property of redemption in those that are in the Church the strong man is cast out of them and they are made the children of grace and therefore it is an idle thing that some go up and down and say that Christ died for all if they wil but believe that Christ died for them Brethren these things that I have delivered I have thought of therefore beware of such men they make way for them that say every man may be saved and such are the Pelagians c. Vse 3. To our selves the comfort was you heard grounded upon that of the Apostle that it must be of grace c. So that heer is certainty of salvation if God should leave a man in dissertion all his life time yet the promise is sure there is his comfort grounded upon the grace of God Vse 4. This should be a provocation of thankfulnesse to every man that hath at any time had an assurance of salvation to himselfe by his calling by his justification and sanctification why because God hath put a difference between him and others if the glory of this appertaine to God then it must not be placed upon our wills but on his free grace this is that the Apostle Paul saith Ephe. 1.6 To the glory of his grace hath he chosen us Beloved if it be to the glory and praise of his grace it must be free or else grace is no grace as you heard that men might not boast but might glorifie God therefore doe not insult over other men but pitty men that have not the same measure of saving grace and give God the glory and all too little for him Saint Chrysostom saith blessed be God that when we could not be saved by workes provided we should be saved by grace blessed be God that hath made a separation between us and others we ought to be thankfull Saint Austin hath this question why are some saved why are not all saved because God is a just Judge to the one and a mercifull Father to the other all this is to the praise of the glory of his grace be not therefore unthankfull but let him be thankfull that hath for he hath cause to acknowledge this that he hath left others in their condemnation and hath made choice of him therefore whosoever hath the feeling of these things tending to salvation c. let him blesse God that hath begun them he will perfect them c. OF THE MERCY OF GOD. CHAP. XVII PSAL. 145.8.9 The Lord is gracious and full of compassion slow to anger and of great mercy the Lord is good to all c. THE last Attribute of the divine Essence that we spake of was the Grace of God the next Attribute is Mercy of which we must say as we said of Grace that it is all one with the love of God but yet the divers handling of it apart from the other administers unto us good instruction now to speake of this and follow the same order we have done the words commend unto us the mercy of God and therefore according to our order the first question is Quest What is the mercy of God or of the divine Essence Answ It is a communicable Attribute whereby he freely and willingly helpeth succoureth and assisteth his creatures in all their misery though some especially more then others To open every part of Gods mercy it is attributed to God not as it is in man but as other affections according and after the manner of men are given to God so also is this that which is imperfect and joined with error in man is not so when we attribute it to God the mercy that we attribute to God is the same in substance though freed from the corruption that is in man The Stoicks doe define mercy after this manner they say it is a griefe of heart arising from other mens evills which we think or apprehend they unjustly suffer but in this manner it cannot be Attributed to God yet freed from the imperfection and passion and then it may
for he being the chiefest good and goodnesse it selfe can have nothing in him but that which is good and most perfect in man mercy is with imperfection and error and so we may not Attribute it to God but first we must free it from imperfection for the proofe of this that God is mercifull we need not stand long Exo. 20.2 He will shew mercy to thousands Psal 103.8 The Lord is mercifull and gracious Lamen 3.2 It is the Lords mercy that we are not consumed In the next place mercy of the divine Essence is a communicable attribute because men have a kinde of mercy in proportion answerable to it The next followes I say it is that by which he doth freely succour his creatures freely It is manifest I will haue mercy c. Rom. 9.18 he doth it willingly and freely Psal 100.5 The Lord is gord and his mercy endures for ever c. Againe his mercy as it is in the latine word is Misericordia which is compounded of two words miseria and cordis and then Saint Augustine will have it thus the misery of a man conceived by others moves mercy in the heart of others Againe he is mercifull to some more then others there is a double mercy a generall and a speciall A generall mercy is that by which God is willing and doth helpe all his creatures besides experience the Word manifests the same Psal 104.27 All things wait upon thee and 147. Psalme Thou feedest them and thou givest them food yea the Ravens that cry c. Luke 6.15 Be you mercifull as your heavenly Father how is that it hangs upon the 35. verse for he is kinde unto the unkinde and to the evill The speciall mercy is that which is shewed more specially to some it is not onely a temporall mercy but also a spirituall for he shewes mercy more specially to some to those that are his owne not onely in temporall but also in spirituall things as it is manifest Exod. 20.6 shew mercy to thousands as a father pittyeth his sonne so doth the Lord them that feare him Psal 103.13 Heb. 12.7 God offers himselfe as a father So 1 Tim. 1.13 I was a blasphemer c. but I found mercy Rom. 9.18 I will have mercy c. And so I have briefly explaned the meaning of this description Quest Why is mercy thus attributed to God Answ Because mercy in him is naturall and eternall First it is naturall 2 Cor. 1.3 he is called the father of mercy and Saint Bernard saith Why the father of mercy because it is himselfe it is his nature to shew mercy and this mercy is eternall for as God is eternall and hath no beginning and no ending so is his mercy Psal 107. Praise the Lord for he is good and his mercy endures c. It was not first in man and then in God but first in God and then in man and so communicated to man as other graces he is the father of mercy therefore it is first in himselfe and men are perswaded to imitate him as you heard in Luke 6. be ye mercifull as your heavenly father is mercifull here is the difference mercy in God is the will of God mercy in man is in the will of man but joyned with passion and griefe in which particular it differs from the mercy of God Quest Why is it added that he willingly and freely assisteth all his creatures in their miseries Answ The answer is this because his mercy proceedes from his goodnesse his goodnesse causeth love and love causeth mercy To open this Mercy is not goodnesse in him that obtaineth mercy but in him that sheweth mercy man hath need of mercy but he deserves none Psal 107. Prayse the Lord for he is good and his mercy c. God is rich in mercy Ephes 2.4 5. Why because he hath freely loved us wheresoever there is love in any either men or beast there is alwayes pitty for such as their love is such is their pitty then undoubtedly as there is love in God to all his creatures so his mercy is to all his creatures but his speciall love to man Tit. 3.4 5. When the bountifulnesse and goodnesse of Gods love to man appeared c. So that goodnesse breeds love love mercy and this goes back againe for mercy argues love and love goodnesse The love that is in God is double one is naturall the other is voluntary The naturall love is betweene the Trinity the Father loving the Sonne the Sonne the Father and the Spirit loving them both so that these cannot but love after this sort God cannot but love himselfe and there is a voluntary love which God may change if he will but for that he hath bound himselfe by promise he will not change it and this is that with which he loves his creatures Quest Why conclude you that he doth specially shew mercy to some rather then to other Answ Because mercy is from his free love he loves some more then others therefore he shewes mercy to some more then others it is very naturall to God to shew mercy and where we love most there we labour to shew most mercy therefore we are delighted to helpe our children and friends in their misery God loves all his creatures yea he loves the wicked but yet specially his owne he is mercifull to the wicked but he is much more mercifull to his owne To expresse this He is mercifull to the wicked but in one thing but he is mercifull to the godly in many things he shewes mercy to the wicked in their punishments but he shewes mercy to the godly both in their punishments and sinnes we doe confesse indeede he doth shew mercy to the wicked in their sinnes in being patient towards them Rom. 9.32 He is mercifull to them in suffering them to enjoy many outward blessings that they are unworthy of nay he is mercifull to them when he layeth any evill upon them he never layes so much as they deserve as good Divines thinke no not in hell so that he is mercifull to them To his owne he shewes mercy both in their punishments and sinnes in their punishments Hab. 3.2 the Lord in wrath remembreth mercy Lam. 3.21 Though he afflict for a while yet he will not forsake for ever so that same Heb. 12.7 If we endure chastising he offers himselfe as a father he deales mercifully with his owne as a father to his children Psal 103.13 There is a speciall mercy that the Lord shewes to his owne in respect of their sinnes in respect of the guilt of sinne the infirmity of sinne and the punishment of sinne First in respect of the guilt of sinne he is mercifull in pardoning of it In respect of the corruption of sinne in the purging of it in respect of the punishment of sinne in proportioning of it That God is mercifull in all these is proved Psal 103. He pardons iniquity heales infirmity deales not with us after our sinnes as farre as
make us partakers of his holinesse not that afflictions can doe this but God by an especiall mercy doth make them doe it as Christ himselfe though he were the Son yet learned he obedience so every one that learnes obedience by afflictions hath obtained a speciall mercy from God this is a speciall mercy of God to prevent sinne to purge sinne and to cover sinne doth any man finde God mercifull in pardoning of sinne in covering sin and purging sinne he may by that be assured of the especiall mercy of God Vse 3. The third use is any man miserable are his miseries great are they spirituall are they temporall undoubtedly if he be humbled in the sence of them and see himselfe unworthy of any mercy he may still be assured of mercy though there be spirituall evills yet if a man see himselfe wretched and miserable the more heavie he findes his iniquity to be the more hope of mercy there is for him the Lords mercy is over all his works therefore is he much more mercifull to such If a man hath a feeling of his miseries and unworthinesse then he may use this argument for mercy my miseries are great even as David did Psal 25. O Lord be mercifull to me and pardon my iniquity for it is great and the more miserable men are in their owne sence the fitter objects they are for God to shew mercy unto Thus it was with the Publican and so with the Prodigall therefore never doubt though thy iniquities be never so great there is a sea of mercy in God Bernard well observes the difference betwene Justice and mercy Justice requires that there should be desart but mercy looks upon them that are miserable and saith the father true mercy doth affect misery mercy doth not stand upon inquisition but it is glad to finde occasion of exercising it selfe Thus every man in the middest of his misery knowes where to find mercy he shall know he hath obtained mercy when God doth purge sinne c. then all his infirmities shall be passed over God will never see them and he shall have peace of conscience in this life and happinesse hereafter OF THE IVSTICE OF GOD. CHAP. XVIII DEU 32.4 He is a righteous Lord and all his waies are judgment THE three last Attributes we have spoken of were love grace and mercy which all proceeded from his goodnesse which have in the severall handling of them afforded great comfort to wounded and distressed consciences and there be three more that follow all proceeding from the same fountaine that is from Gods goodnesse namely justice anger and hatred and these serve for the awakning and rowsing up of secure men out of their impenitency of these three we may say as of the former in substance they are but one but yet being severally handled affoord very great variety of instruction and other comforts and the first of these is the justice of God and for the ground we are to speake of these two waies that I have read All his waies are just To handle this as the former first we will see what justice is and so the first question is this Quest What is the justice of God or of the divine Essence Ans It is a communicable Attribute whereby he executeth his law upon reasonable creatures rewarding the obedience of the godly and punishing the disobedience of the ungodly This description being laid down we make it manifest after this manner Justice or righteousnes is Attributed to God in severall respects it is Attributed to him First as God Secondly as he is a free Lord. Thirdly as a father Lastly as a Judge For the three first they all fall under the heads of other Attributes therefore I passe them over as not pertaining to this but the justice of God as he is a Judge as he is a just Judge that is manifest by this text All his waies are judgement whatsoever he doth is just Psal 119.117 Iust art thou Oh Lord and just are thy judgements therefore the Scriptures teacheth us that he gives to every man according to his workes as Rom. 2.6 and infinite the like shewing that this appertaines to him Again we say it is a communicable Attribute because there is the like to be found in man though not so perfect as in God yet there is a justice in man and should be in every man to give to every man his own The next thing we say it is that whereby he executes his laws we call it the execution of the law not the effecting the law in reasonable creatures respecting the prescription but the execution of the law upon reasonable creatures in respect of the censure The former of these is the worke of grace as you have heard a sanctified obedience The latter is the work of his justice execution is the judgement of the law and in this respect the law is called judgement Psal 119. and in many other places in respect of the censure or penalty that followes the breach of the law besides we say that all Gods works are in judgement as Salvian in another case speakes that it may be manifest that it was justice and not power that that did so this is justice that doth it and not power we adde to this the rewarding of the obedience of the godly and punishing the disobedience of the ungodly so the Scripture is manifest Psal 9.10 Thou wilt judge the people with equity Dan 4.34 Nebucadnezer saith that all the waies of God are judgement this is that the Apostle speaks of 2 Tim. 4.8 From henceforth is laid up for me a crowne of righteousnesse which God the righteous judge shall give me And God is faithfull and just Heb. 6 12. that will not forget your workes and labour of love that you have shewed towards his saints that is will not forget to recompence and therefore it is said Rev. 22.12 Behold I come and my reward is with me And the Lord judgeth righteously without respect of person Deu. 10.17 1. Pet. 1.17 If you call him father that without respect of persons judgeth righteously then passe the time of your dwelling here with fear both are joined 2 Thes 1.6 It is a just thing with God to recompence tribulation to them that trouble you and to give you rest Finally David in 18. Psal 21. saith Thou hast dealt righteously with me and 25. verse with every man So that I have opened every part of this description Quest Why is it thus Attributed to God Answ Because he is most willing to give every man his due and whatsoever he doth he cannot do unjustly To examine and explane this I say it is to give every man his due the Lawyers define justice to be a constant or perpetuall will giving every man his due if this be justice this may well be given to God for who gives to every man his right more then he the Scriptures are apparent for he gives to every man his owne according to his
for which he did appoint him to wrath I answer is this the thing you desire agree then on this that God is the cause of mans grace and glory that there was nothing in man that did move God to chuse him and predestinate him to life how like you this This doctrine will not down with these disputers they as much mislike that Gods will should be taught the cause of grace as of sinne and would have a man the framer of his owne fortune a mans election grounded on his faith as his reprobation on his infidelity we know who answered the Apostles who made thee to differ from thy brother with Ego discrevi meipsum I made my selfe to differ from my brother this is aimed at though they blush openly to professe it it is but a pretence to cover this that they stand upon so much that by this absolute decree God is made the author of sinne or misery we only say with the Scripture that God to manifest the power of his wisedome justice grace mercy and other Attributes chose some to life and passed over other some If it be demanded why he chose those whom he chose and not the other whom he passed over The answer is because it pleased him there was no excellency in Peter above Iudas which should incline God to elect Peter when he passed over Iudas nor wickednesse in Iudas which was not in Peter which might provoke God to passe over or reprobate Iudas when he chose Peter according to that of the Apostle Rom. 9.11 For the children not being yet borne c. we say that they whom God passed over sinned and continued in sin and for sinne were decreed to be punished with everlasting torments and though sinne be not the cause of reprobation yet is there no man damned or decreed to be damned but for sinne Oh! but it seems contrary to the goodnesse of God thus to hate or passe over any I answer God is good and doth good and the whole earth is full of his goodnesse but it must be considered that the goodnesse of God doth not binde him to communicate to every creature all that goodnesse of which the creature is capable and he can bestow without impeachment of his justice who dare deny but God might have established the Apostate Angels that kept not their first estate that they should not have fallen he did it not was this contrary to goodnesse God dispences not amongst men equally riches honours friends c. is it contrary to his goodnesse it is sufficient that there is no creature much lesse no man which is not abundantly satisfied with the fruites of Gods goodnesse in some kinde or other it is not to be expected that this goodnesse should in the same kinde and measure be extended unto all God is a most free agent is not bound to any that we have any thing it is his bounty we have no cause to complaine we have no more but be thankfull we have so much it is Gods great goodnesse to some that he hath looked on them in a low estate and passed by them in time of love and drawne them to himselfe and prepared for them grace and glory and that he hath not done so much for all is no detraction from his goodnesse But why should God passe over anger Why dost thou dispute with God He hath done it because he would Rom. 9. He hath done it for himselfe Prov. 16.4 In a great house some vessels c. 2 Tim. 2. And why should they repine at this I demand this of them If God hath decreed all beasts of the earth to slaughter for the nourishment of men without injury to the beasts Why may he not decree men to destruction for his owne glory without injury to man is not God the absolute Lord as well of men as of beasts might not he who made thee a man have made thee a beast shall he lose his right of disposing of thee because he hath made thee a man is not ought not man to be as much subject to his glory as the beasts are to mans pleasure or nourishment I conclude we learne by the right understanding of this divine Attribute to keepe our selves from being intangled in the erroneous doctrine of Pelagianisme the very destruction of all true religion and piety of all sound comfort and peace as I might shew at large but of this use at this time so farre CHAP. XXI PSAL. 22.28 For the Kingdome is the Lords he is the governour amongst the Nations FRom the goodnesse of God I have shewed on the one side his love his grace his mercy and on the other side his justice his anger his hatred all of which are backed and assisted by his power and therefore in the next place the next Attribute we are to speake of is the power of God and before we come to that we are to adde a use or two more to the doctrin that was delivered of the hatred of God the use is thus much Vse Seeing Gods hatred is that by which he hath denied the grace of election c. then every man should labour to search and know whether he be under the hatred of God or the love of God the most are as we have shewed hated and this grace of election is given to few it is therefore good for a man to looke about him whether he be not one of the most that are hated if in the Gospell where Christ tells his disciples that one of them was a devill they fell all to searching themselves How much more when twelve for one is a devill ought we to search our selves when so many are reprobated it is reason every man should search to know whether he be beloved or hated But some will say unto me Sir it cannot be knowne and then how vaine is that search for who hath knowne the counsells of the Lord To this I answer directly no man knowes the counsell of the Lord and for any thing I know that is true that some stand so much on that every man is bound to beleeve that he himselfe is chosen rather then rejected yet a man may know whether he be in the estate of election or no how is that if a man be not in the estate of grace but in the estate of infidelity if he be in the hardnesse of his heart and in the blindnesse of his minde and be in a benummed conscience to make no care of sin and to conclude with wicked men if I be elected I shall be saved do what I will but if I be reprobated I shall be damned let me live never so holy that man is not yet in the estate of election when a man heares his sin reproved and is not bettered by it but spurnes against the reprover and the reprofe this is a fearefull signe of reprobation I say let every man examine himself because if this be the night that God shall take thee way if thou be in
they instance when he ascended up on high he led captivity captive and gave gifts unto men but then he gave the spirit therefore it meanes the gifts not the person of the spirit Answ True he then gave gifts but what gifts not the gifts of sanctification but the gifts of tongues which is spoken of in Acts 2. and so notwithstanding this it is manifest that he is God from eternity Vse 3. This teaches how we ought and how we may beleeve truly in the holy Ghost namely to beleeve in him as God the third person proceeding from the Father and the Sonne sanctifying the elect he that changes any thing of this description cannot beleeve in him aright as he that beleeves in the holy Ghost as God yet as begotten but not proceeding beleeves not aright Object But some will say unto me why may we not say that the holy Ghost is begotten as well as the Sonne when as begetting is receiving the whole Essence by communication and what is proceeding but receiving the whole Essence by communication and why doe we say the Son is begotten and the holy Ghost proceeds Answ To this I answer as Saint Chrysostome did that which is not written thou oughtest not thinke or speake if thou finde it any where written then thou maiest if not thou maiest not amongst many things Saint Augustine observes two in this misery why should not we say that the holy Ghost is begotten he answers because the second person is said to be the Sonne yea the onely begotten Sonne therefore I dare not goe from that to ascribe the begetting to any other besides it is said that the holy Ghost proceeds he goes on to this purpose if any aske Quest How doth begetting and proceeding differ Answ I answer that they doe differ I am sure but how I know not Againe what is the difference to be begotten and to proceed I am insufficient to speak or expresse Nazianzen presses the point well tell me saith he what is to be begotten and I will tell thee what is proceeding and yet if either shall undertake to doe this by searching into it we may be both mad and lose our wits therefore we say the Father is of himself not from another the Son is of the Father alone by way of begetting the holy Ghost from them both by way of proceeding And if this seemes strange saith Nazianzen take an Image of it There is Adam Seth Evah Adam not begotten Seth begotten Evah proceeding from Adam there was one begotten that was Seth and there was one proceeding that was Evah and one begetting that was Adam in a word thus we are to believe of the personall Essence of the third person in trinity the holy Ghost Vse 4. It followes in the description he sanctifies the elect therefore this admonishes every prophane man that scoffes at purity to see and repent of this prophanesse because purity is the worke of the holy Ghost what doe you then deride when you mock at purity tell me whom thou mockest at even at the holy Ghost I say thou scoffer at purity and holines whatsoever thou art thou scoffest at the spirit of God Pro. 17. He that mocks the poore derides him that made him So I say to thee that mockest the pure that are made holy c. thou mockest the holy Ghost that made him pure and thou maiest be said in a sort to commit a sinne against the holy Ghost I say not that unpardonable sin but a sinne against his personall worke of holinesse I am sure this one thing doth make manifest that thou art not sealed by the spirit of promise and redemption even thy mocking at holinesse which is his worke know then for certaine the more base that holinesse is in thy sight the more base thou art in the sight of Gods spirit better had it beene for thee that thou hadst been made the most venomous creature on the face of the earth then that thou shouldest not be made holy by this sanctifying spirit of God pray then if it be possible the thoughts of thy heart and the words of thy mouth might be forgiven thee for thou hast not spoken against holy men only but the holy spirit of God as often as thou haft spoken against holinesse Vse 5. Here is matter of comfort Is holinesse the worke of the spirit which is God is holinesse begun as in truth here is but the beginning of it here is but the earnest the first fruits is it so that thou wrestlest with thy corruptions thou wouldest and yet thou canst not be perfect comfort thy selfe it is certaine that he will perfect it in his own time Philip. 1.6 Certainely he that hath begun this good worke will perfect it although we have many weakenesses as the Apostle cries out Oh! wretched man that I am who shall deliver me from the body of this death c. when he fights with infidelity and with lust and cannot overcome it yet here is the comfort I say it againe here is the comfort he hath given thee that grace by which thou resistest and by which thou shalt overcome evill onely remember this he will perfect it as thou couldst not teach him how hee should begin grace in thee so thou must not teach him how or when to perfect it in thee howsoever in the meane time thou criest out miserable man that I am who shall deliver me from the body of sinne if thou hunger and thirst after righteousnesse he will perfect it but thou must continue wrastling till the change of the body come and who would not wrastle for so holy a prise Vse 6. Lastly we note the blasphemy of the Pelagians and Papists when they tell us of falling away from grace here is manifestly the contrary It is the spirits worke to make the elect holy will he be wanting in his owne worke away with such blasphemies from us let us serve the providence of God for our perseverance by attending upon the word and Sacraments here and he will in part sanctifie us here and will not leave us untill he hath perfectly sanctified us throughout the whole soule and body and spirit at the day of appearing of the Lord Jesus And thus much in speciall of the third person in Trinity the holy Ghost as also in generall of the description we gave of God in his owne nature A Table of the Contents A AEternity of God what 91. God is Aeternall 92. Therefore lives to reward the good and bad 93. c. Afflictions how signes of Gods love 196. 197 Anger of God what 212. 217. In Anger two things 213 Anger is and why it may be given to God 216 Anger is not simply evill 219 Anger in God incensed by sin 220 Anger appeased by removing sinne 221 Iudgements sometimes removed in Anger 223 Atheisme confuted 55 Atheisme ground of humiliation 56 Ascent to God is of God 179 Anthropomorphites confuted 74 Approbation of man not to be rested in 118 B