with flesh vnto a iust proportion So is it in the soule for first there is wrought a small degree of sauing knowledge and spirituall desire after God in Christ and then flowes from thence the veines and sinewes that take hold of the promises of grace and lastly by degrees as our knowledge and experience increaseth the whole body of Faith growes after a compleate manner formed in vs when our hearts are filled with increase of sound and solid knowledges but because this point toucheth the spirituall free-hold of many godly Christians I would therefore beate it out more distinctly And so foure things are to be considered 1. How it may be knowne that Faith is weake 2. How weake Faith may be knowne to be a right Faith 3. How the beleeuer may be comforted that findes hee hath but a weake Faith 4. Admonition to him that is weake in the Faith not to rest in that condition for diuers reasons For the first a weake Faith is easily discerned by these signes and the like to them 1. By daily doubts of Gods fauour and feares least their estate be not right 2. By ignorance not onely in many ordinary truthes but in many of the promises of the Gospel Matthew 8. 26. 16. 8. 3. By the hastie and violent vnquietnesse of the heart in aduersitie euen in the daily and lesser crosses of life and by those sudden feares in time of danger notwithstanding Gods promise and the experience of Gods assistance and deliuerance and by the vnrest of the heart if there be not present helpe Iames 1. 5. 6. Mat. 14. 30. 31. Luke 18. 8. 4. By the daily cares of life about foode and rayment Mat. 6. 31. 5. Aptnesse to stagger and be carried about with the winde of contrary doctrine Ephes 4. 13. 6. Feare of death For the second a weake Faith may be discerned to be a true Faith by these signes 1. By the constant and earnest desire of Gods fauour in Christ Psal 10. 17. Mat. 5. 6. Reuel 21. 6. 2. By their griefe for their vnbeliefe and frequent complaint of it Marke 9. 24. 3. By their constant desire after the sincere milke of the Word 1. Pet. 2. 2. 4. By their feare to offend God in the least euill they know to be a sinne For the third the beleeuer may be comforted many waies though his Faith be but weake for 1. Christ hath promised that he will not breake the bâ—uised reede nor quench the smoaking flaxe Mat. 12. 20. 2. Weake Faith doth apply the mercy of God and the benefits of Christs death aswell as a strong Faith as a weake or paraliticke hand will receiue a gift aswell as a sound and sted die hand he that hath a weake sight though he see not so well as he that hath a persect sight yet he sees so much of the light of the Sunne as may serue his turne to walke safely Though an Infant cannot eate so much as a strong man yet he eates so much as preserues life and makes him grow 3. God hath receiued him that is weake in Faith Rom. 14. 13 4. The power of God is manifested in their weakenesse 2. Cor. 12. 9. Lastly the weake in Faith must be admonished to looke to their Faith and to labour for growth Though God accepts their weake Faith in the beginning of their conuersion yet he likes not the neglecting of Faith and continuing in ignorance and vnbeliefe Heb. 5. 12. Besides so long as they continue in weakenesse of Faith they keepe themselues without many and singular comforts Though weake Faith bee sufficient to Saluation yet it is not sufficient to consolation Hitherto of the Nature of Faith The ground of Faith were worthy to be considered for it is not inough to know that we must beleeue or what things are to be beleeued but vpon what ground or warrant wee doe beleeue it And so heere I might consider of the Word of God as the ground of Faith or originall of Faith for he that will euer prosper in beleeuing these Articles must be resolued of these things 1. That the things he beleeueth are warranted to him by the testimonie of God himselfe for no humane testimony of particular men or of the whole Church can be the ground of a mans Faith 2. That the bookes of the Prophets and Apostles are the very word of himselfe and so infallible 3. That the writings of the Prophets and Apostles are euery way perfect and doe containe all things necessary to be beleeued in the matter of his Religion 4. That he can see how each Article of his Faith is grounded vpon the Word of God 5. That he will cleaue vnto this Word of God all the daies of his life as the principall meanes of his direction and comfort and of his further increase in Faith and knowledge for his knowledge and Faith comes in but by degrees and in part and the truth is opposed by his owne reason corrupted and by the suggestions of the diuell and by almost infinite varieties of opinions against all which he resolues to cleaue to the Word of God as his perpetuall warrant But because this principle concerning the Word of God is not expressed in the Creed I will therefore forbeare the proofe and explication and illustration of these things which concerne the Word of God And I conceiue that this Head of the Word of God was left out in the Creed in the first Age of the Church for two reasons The one was because as then it was not questioned so much as the rest of the Articles But the other Reason is the most important and that is that these doctrines of the Creed though they be principles yet are of another sort then these doctrines that concerne the Original perfection or authority of the Scriptures for these principles are conclusions framed out of those principles concerning the Word and so containe a frame of doctrins which are built vpon the granting of the former or thus they are distinguished from them These are parts of Theologie whereas the Word of God is not a part but principiuÌ„ cognoscendi the foundation of Theologie The doctrines concerning the Scriptures are not properly Articles of Faith but grounds or the foundation of Faith Not things to bee beleeued so much as things by which we beleeue I Beleeue in God Psal 11. 1. HItherto of our duty in the first word I beleeue The doctrine to be beleeued followes and it concernes either God or the Church The doctrine that concernes God lookes vpon him either as Father or Sonne or holy Ghost In the first Person of the Trinity Faith sees and wonders at his Nature his Relation his Power and his Workes His Nature in the Word God his Relation in the word Father his Power in the word Almighty and his Workes in the words Creator of heauen and earth The first thing we are to studie to know and beleeue is God This is the first doctrine of the Creed
of himselfe without any dependance The manner of subsisting is the furnishing of a thing with peculiar Relation including a Person Now then the Persons in the Trinity differ from the Essence onely in the manner of subsisting because the Essence subsists in one manner in the Father and in another in the Sonne c. They doe not differ in Essence for all of them haue the same but onely in the manner of the subsisting of the Essence in each Person In the Trinity there is another and another but not another thing there is another that is another Person there is not another thing that is not another Essence In Christ now there is another and another thing for his diuine Nature is one thing and his humane Nature is another thing and yet there is not alius that is another Person But it is otherwise in the Trinity The being of the Father is the being of the Sonne and the being of the holy Ghost but to be the Father is not to be the Sonne or the holy Ghost Thus the Persons differ from the Essence They differ one from another foure waies In order in personall proprieties in number and in operation First in order they differ for the Father is the first Person the Sonne the Second and the holy Ghost the Third This Priority must not not be mistaken for one Person is not before another in time or in dignity but onely in Nature or in order of Nature so as one Person depends vpon another As the Sun is before the beames of the Sun not in time but in order of Nature because the beames are from the Sun so in the Trinity the Son and holy Ghost are after the Father not in time but because they receiue the originall of their Persons from the Father Relatiues are together in time onely note that Nature heere signifies the manner of subsisting not of essence for in respect of Essence there is no priority in the Trinity Secondly they differ in personall Proprieties As the personall Proprietie of the Father is to be of himselfe in respect of his Person vnbegotten The personall Proprietie of the Son is Generation or to bee of the Father by begetting The personall Propriety of the holy Ghost is to bee of the Father and the Son by Spiration or proceeding and thus each Person differs from other by incommunicable Characters Thirdly they differ in number they are the same in number in respect of the Essence because one God is Father Son and holy Ghost and yet in respect of those Characters in the manner of subsisting each Person hath a subsisting by himselfe which in number is not the same with the other Persons The Father hath one manner of subsisting in number the Son another and the holy Ghost another Note that I say each Person hath his subsisting by himselfe not of himselfe Fourthly they differ in operation and so both in externall and internall operations In externall workes though in respect of the things wrought they are common to all three persons yet in respect of the manner of working there is distinction of the persons for the Father workes by the Son in the holy Ghost The Father worketh from none the Son from the Father and the holy Ghost from them both Gen. 19. 24. Iohn 5. 19. 30. 8. 28. 16. 13. There are two principles to be marked for the vnderstanding of this point The one is that the workes of the Deity that are outward are common to all three Persons The other is that looke what order there is of existing in the Trinity the same order there is in working as was said before the Father worketh by the Son in the holy Ghost Thus Creation Adoption Sanctification are the workes of the whole Trinity as the Scriptures proue that attribute Creation to the Father and to the Son and to the Spirit and so of the other workes all three Persons worke the same Apotelesma or worke but not all after the same manner as for instance in the worke of our Redemption the Father workes by sending the Son the Son by assuming our Nature the holy Ghost by sanctifying and forming the bodie of Christ out of the flesh of the Virgin c. so in the Creation the Father wils it the Son by the holy Ghost effects it But this is withal to be noted that as any outward worke hath more resemblance in any part of it to any person in the Trinity so it is more specially attributed to that Person so in the Creed and in the Scriptures too Creation is attributed to the Father who being of himselfe fitly giues being to the creatures Redemption is attributed to the Son who as he resembles his Fathers Image is fittest to represent vnto mankinde his mercy and being an eternall Word in the Fathers minde doth fitly by his Word tell vs his Fathers meaning Sanctification is attributed to the holy Ghost who as he is breathed as it were from the Father and the Son per modum voluntatis amoris so doth hee fitly by breathing or inspiration inlighten and sanctifie our wills and affections And as they differ in externall workes so doe they in internall for the Father onely begets a Sonne the Father and Son as it were breathes forth the holy Ghost And thus of the matter of the Doctrine of the Trinity the Termes follow to bee considered of These words Persons and Trinity Essence c. were taken vp in the Primitiue Church as the fittest words to expresse what they conceiued of these glorious Mysteries The speech of man in many things extreamely doth want words Wee say three Persons not as if thereby the mystery were vttered but that it may not be vtterly concealed for that which is of such ineffable eminencie cannot be expressed in such a word wee speake therefore of these things as the Father said not as wee ought but as wee can And againe the same Father saith It hath bin lawfull for vs for discourse and disputation sake to say three persons not because the Scripture saith so but because it doth not contradict it and a kinde of necessity brought the Ancient Church to inuent the words for when Heretikes would yeeld to the termes of Scripture and varied vpon the corrupt senses they put vpon the words the Ancients were driuen to inuent words which did expresse the true sense that thereby the Heretikes might be tryed whether they hold the right Faith or no which termes that before were promiscuously vsed in other learning being in the daies of the first Christian Churches made free in the Cittie of God haue euer since enioned their freedome and may not now be turned out without suspition of contentiousnesse selfe conceit and Schisme The sense is in Scriptures though the words be not there As the Scripture saith there be three in Heauen which are one which the Church adds the three are Persons and the one is essence It adds not to
the sense of the Text but to the words and yet the Word Person is found Heb. 1. 3. in the same sense in a manner as it is taken heere To bring in new words might bring in new errors and it were a great wrong to cast out such words as haue done such seruice against Heretickes and are so fit to reduce the mindes of men to vnderstand the right way of beleeuing in these high Mysteries But yet wee must bee warned that the termes doe not alwaies fully expresse the thing especially if wee iudge of the termes about the Trinity as wee doe of the same words amongst vs in other things As for instance a Person in the Trinity differs from a person among men or Angels as for example Peter Paul and Iohn are three persons to whom our humane Nature is common yet these three persons differ one from another first in Substance because each of them haue their substance of soule and body separate from the other secondly in Time one is younger then another thirdly in Will Paul contradicts Peter fourthly in Power Paul labours more then all the Apostles fifthly in Operation Peter workes amonst them of the Circumcision and Paul amongst the Gentiles But it is not thus in the three Persons in the Trinity Peter and Iohn are separate wholie one from another whereas in the Trinity the Father is in the Sonne and he in the Father 1. Iohn 3. 24. They may be farre asunder in place but God the Father and the Sonne are neuer asunder Iohn 8. 29. and in the Trinity there is in all one will one power all three Persons are Almighty all eternall and all worke the same worke Ob. Some may say it seemes impossible that three should be one Sol. In one and the same respect but not in diuers Three Persons cannot be one person but three Persons may bee one Essence As the Nature of man may be common to many persons as to Peter Iohn Paul c. Ob. He that seeth Christ sees the Father for he is in the Father and the Father in him therefore the Father and the Son are but one Person Sol. He that sees the Sonne sees the Father because the Son hath the same Essence with the Father and being manifested in the flesh reueales the whole will of God he is the same with the Father in Will and Essence not in person Ob. If the being of the Father be not the being of the Sonne or holy Ghost then it followes that there are three diuers beings and so three Essences Sol. The being of the Father notes the being of his Person not of his Essence and so three Beings are but three Persons subsisting in one Essence As the light of the Sun and the light of the Moone and the light of the Ayre in substance are one and the same light and yet three distinct lights the light of the Sun being of it selfe the light of the Moone from the Sun and the light of the Ayre from them both Ob. If there bee more IEHOVAHS then one then there are more Essences then one but heere are more IEHOVAHS for IEHOVAH raigned fire and brimstone from IEHOVAH in heauen Gen. 19. 24. Sol. IEHOVAH is a Terme giuen to the Persons aswell as to the Essence and so diuers IEHOVAHS notes diuers Persons not Essences Ob. The Sonne and holy Ghost had their beginning from the Father therefore it seemes the Father onely is God Sol. The Sonne and holy Ghost had the beginning of their Persons from the Father but their Essence they had of themselues as being common to all three Persons so as euery Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe Ob. Three and one makes foure if in God there bee three and one then three is a Quaternity not a Trinity Sol. Three and one if they bee things essentially and really diuided make foure but one and the same thing may haue diuers relations or manners of being which are distinct one from another Ob. He that is the whole God-head besides him there can be no other in whom likewise should be the whole God-head but the Father is the whole God-head therefore the Sonne and holy Ghost are not so Sol. The Maior Proposition is false for the whole God-head is in euery Person as the whole Nature of man is in diuers men Ob. The power of the Persons is not one and therefore how can their Essence be one their power is not one because the Father can beget and so cannot the Sonne Sol. The naturall power of the Persons is all one the personall power differs Ob. How can the Essence begetting and the Essence begotten be all one the Father begets the Son is begotten how can they be one then Sol. Distinguish betweene Generation and Communication and betweene Essence and Person the Person begets and is begotten but the Essence neither begets nor is begotten but onely is communicated Ob. If the Essence of the Father and the Sonne bee all one then the Father was incarnate for the Son was Sol. The Essence of God absolutely considered was not incarnate but the Person of the Sonne who though he had the whole diuine Nature in him yet in respect of the manner of his subsisting did differ from the Father and holy Ghost Ob. Whose operations are distinct their Essences are distinct but the operations of the Persons in the Trinity especially those internall are distinct therefore they haue distinct Essences Sol. The Maior is true of Persons that haue a finite Essence but not of the Persons in the Trinity who haue an infinite Essence common to them The consideration of this Doctrine of the Trinity should serue for diuers Vses 1. It should strike vs with amazement and admiration of the glory of God and remoue the sense of our owne insufficiencie and narrownesse of heart and vnderstanding who are so ouercome with glory that our mindes are not able to conceiue of or behold these wonderfull secrets in the Diuinity It should worke in vs an vnspeakeable feare and Reuerence to thinke of the being of God that so infinitely excells the being of all creatures in heauen and earth 2. It should compell vpon vs more care and attendance of spirit in worshipping God so as we be sure we direct our seruice to him that is one in Nature and three in Persons for worship belongs equally to all three Persons And herein the Christian fundamentally differs from Pagans Turkes and Iewes and in heart becomes as one of those when he worships a God that is not three Persons 3. We are bound to take notice as of the common glory of all the Persons so of that speciall glory is due to each person as we finde it either described in the Word of God or expressed in the workes of God 4. We must take heede what wee speake of the Trinity
to inlarge his Dominions and to pull downe the Kingdome of Antichrist 4. To endeuour to carrie themselues as may become their Relation to Christ either as his Subiects or as made Kings by him as his Subiects they should consider that it behoues them 1. To study the Mysteries of his Kingdome Mat. 13. 11. 2. To send their Lambe to the Ruler of the whole earth Esay 16. 1. to doe their Homage and to acknowledge their King 3. To bow at the Name of Iesus Phil. 2. 11. making of legges will not serue the turne they must bee subiect with all feare and reuerence and submit themselues to his will 4. To shew themselues sensible of his dishonor and not bee silent or carelesse when they heare their King abused 5. To shew all meekenesse and patience for their King though he be a great King yet is meeke and humble Mat. 21. 5. 6. To obserue whatsoeuer he commands Mat. 28. vlt. prouing themselues to be his subiects by fearing to displease him in any thing Hosea 3. 5. 7. To seeke to him in all our necessities seeing hee is so highly exalted and able to helpe vs and delights to receiue petitions from his Subiects And in asmuch as we partake of his holy Oyle also and are by him made Kings vnto God wee should shew our selues to the world as spirituall Kings and that first by subduing our owne passions lusts inordinate desires carnall reason maintaining continuall warre against the remainders of corruption in our natures He is a King indeed that can rule ouer his owne perturbations secondly by shewing our selues resolute not to bee brought in bondage by the diuell or the world by the Baits of profit or pleasure or by the inforcements of scorne threatning or punishment we should let the world know they should assoone conquer the kings of the earth as win vs from our sincerity and fidelity to Iesus Christ thirdly by our conuersation in heauen wee should alwaies order our liues as if wee were presently to bee Crowned in Heauen Lastly such as are Kings Rulers or Gouernors ouer others should hence learne with feare and trembling to confesse the glory of Christ and acknowledge that they haue their Scepters and Authority from Iesus Christ and accordingly reckon their kingdomes on earth to be but as places of seruice in which they doe the worke which Iesus requireth of them Psal 2. 11. IOHN 1. 14. And we beheld his glory as the glory of the onely begotten of the Father His onely Sonne HItherto of the Titles Iesus and Christ now followes the third Title and so our Redeemer is called Gods onely Sonne About which ground of Faith wee haue these things to consider 1. The Proofes that Iesus Christ is the Sonne of God for to beleeue God hath a Sonne is not inough we must beleeue that Iesus Christ is that Sonne of God Psal 2. 7. compared with Heb. 1. 5. Ioh. 10. 36. Mat. 16. 16. Rom. 1. 3. Iohn 9. 35. 2. What kinde of Sonne Christ is to God God hath many Sonnes some by Grace and one by Nature The sorts of sonnes which God hath by Grace see in the explication of the terme Father in the first Article of the Creed But Christ is his naturall Sonne because God the Father did communicate to him his owne nature so as he is by nature the Son of God he is the begotten Sonne of God because he receiued his Fathers Nature by Generation He is the first begotten Sonne of God so called in Scripture because hee hath the right of the first-borne ouer his brethren and was begotten before the world was he is the onely begotten Son of God because by Generation God hath no other Sonnes but he 3. In what Nature Christ is the onely Sonne of God It may be conceiued that he is so in respect of his humane Nature for no other Sonnes of God were conceiued of the holy Ghost or borne of a Virgin but hee onely but wee must vnderstand that Christ in his Incarnation hath the same Nature with vs it differs onely in the manner of receiuing it Now he is called the onely Son from the nature which hee receiues from the Father and he onely and so he is the onely Sonne of God as he is the second Person in the Trinity and in respect of the manner of receiuing his diuine Nature This is mightily opposed by the antient and moderne Arians who striue vehemently to carrie it that hee is called in Scripture the Sonne of God onely as he is man and that God hath no Son that was before Iesus was borne or conceiued Now to establish our Faith against their Heresie we should often thinke of these Scriptures where mention is made of a Sonne of God before Iesus was borne or was greater then man could be as Iohn 3. 16. God sent his Sonne into the world and God had a Sonne by whom he made the world Heb. 1. 2. Colos 1. 16. God had a Sonne of whom it was said that hee onely reuealed the Father Mat. 11. 27. now either he was before he was incarnate or else the Church in the Old Testament knew not God the Father and vnto the Sonne he saith Thy Throne O God is for euer and euer then he had a Sonne was God as well as man Heb. 1. 8. besides it is cleare he had many brethren as man Heb. 2. 12. and therefore as man could not bee the onely Sonne 4. How he was begotten To this question a perfect answer cannot bee giuen by vs in this mortality Pro. 30. 4. It is a Mystery exceeds all mortall capacity Yet the Lord is pleased to let fall certaine similitudes in Scriptures that giue vs some glimpse of it as when Christ is called the Wisedome or Word of his Father Pro. 8. Iohn 1. thereby we gather that as the soule begets reason or the word that is afterwards to be vttered beget I say within it selfe without ioyning with any other creature so doth God as an eternall minde beget his Sonne in himselfe so when Christ is called the brightnesse of his Fathers glory it imports that as shining is begotten of the Sun so is Christ of the Father Heb. 1. 3. So when Christ is called the Character or Image of his Fathers person is imported that as the print of the seale is set vpon waxe and doth resemble it perfectly without loosing any part of the seale so doth God communicate his whole Nature to his Sonne without loosing any thing from himselfe Heb. 1. 3. And as the minde of man begets an Image of what it conceiues so God that eternall minde when hee conceiued of himself he begat that Image of himself which we call the Sonne of God perfectly resembling the Father See in the Notes vpon that word Father in the first Article of the Creed seauen things wherein this eternall geneneration of Gods Son is vnlike to our generation by earthly parents 5. Why our Redeemer needed to be the Son of God
Lord Iesus in all things without murmuring or vnthankfulnesse though you finde his worke bee contrary to your natures desires ease credit profit or liking of carnall friends as resolued to take vp any Crosse may fall vpon you for well-doing Luke 9. 24. 4 That you set downe your resolution to hold out thus to the end as resolued to hire your selues to Iesus Christ not for a day or a yeere or a fit but for euer neuer more to looke backe to the world or sinne forsaking all your former euill wayes and taking an eternall leaue of your corruptions which by the power of Christ your Lord you may doe 5 That you abound in the worke of the Lord striuing to doe all the good that possible you can knowing that your worke is not in vaine in the Lord 1 Cor. 15. 58. 6 That you looke to it to auoid carnall and corrupt ends in doing your Masters worke looke not after the praise of the world and vse not praising of your selues but rest fully satisfied with the praise of Christ for not hee that commendeth himselfe or is commended of the world is approued but he whom the Lord commendeth 2 Cor. 10. vlt. 7 That you meddle with your owne businesse and make conscience of it to doe that worke faithfully which Christ requires of you in your particular places as God hath distributed to euery man and as the Lord hath called euery man so let him walke auoiding vaine discontentment with his calling and condition 1 Cor. 7. 17. and take heed of iudging one another in doubtfull or in different things looke thou to thine owne worke what hast thou to doe to iudge another mans seruant he stands or falls to his owne Master Rom. 14. 4. Besides there are other particular vses may be made â—f this part of our Creed as first in asmuch as the earth is the Lords and consequently all creatures are sanctified in him and by his right therefore we should not disquiet our hearts with vaine scruples about the vsing or not vsing of such creatures as are supposed to haue bin abused to Idolatry for the Idoll cannot so infect any of the creatures as to destroy Christs right in them and therefore a Christian may vse them when the abuse is remoued without making any question for conscience sake 1. Cor. 10. 26. Secondly when the chastening hand of Christ our Lord is vpon vs either in our goods or in our bodies when hee takes away any of these things from vs we should patiently beare it for as it was the Lord that gaue them to vs so it is the Lord that takes them from vs and therefore wee should part with them and blesse the Name of the Lord as Iob did Iob 1. vlt. Thirdly the Apostle writing to the Ephesians from this point that we haue but one God and one Lord doth inferre that as we should haue but one Faith so we should be of one minde and one heart wee are all seruants to one Lord and therefore should in all humblenesse of minde loue one another and agree one with another and beare one with another Ephes 4. 3 4 5. Fourthly our Sauiour teacheth vs himselfe from this part of our Creed this lesson therefore not to giue ambitious and flattering titles vnto men or to humor proud persons that arrogate to themselues glorious Titles and hunt after the applause of men much lesse should wee affect or receiue such vaine titles our selues seeing one is our Master and Lord euen Christ Mat. 23. 7 8 9 10. Fifthly such as are Lords or Masters or Rulers ouer others should carry themselues humbly and iustly doing that which is iust and equall to their Subiects Tenants or Seruants for they haue a Lord and Master in Heauen that will giue to euery man according to his workes Colos 4. 1. Ephes 6. 11. Lastly since Christ is Lord yea Lord of Lords therefore woe bee to his enemies they shall all bee made his footstoole Psal 110. 1. and in these warres against Antichrist this is the comfort that the Lambe is the Lord of Lords and therefore these holy warres shall prosper and the man of sin shall be destroyed Reuel 19. The third Article Which was conceiued of the holy Ghost LVKE 1. 35. And the Angel answered and said vnto her The holy Ghost shall come vpon thee and the power of the most High shall ouer shadow thee therfore also that holy thing which shall be borne of thee shall be called the Sonne of God HItherto of the Titles of the Redeemer His Incarnation followes wherein Faith beholds and wonders at two things first his Conception by the holy Ghost and secondly his Birth of a Virgin But before I open these two points it is needfull to consider of his Incarnation in the generall and so 1. What the Incarnation of Christ is 2. The proofes that he was Incarnate 3. Who was Incarnate 4. What was assumed in his Incarnation 5. The time when he was Incarnate 6. Why he was Incarnate 7. How he was Incarnate 8. The effects or consequents of his Incarnation 1. The Incarnation of Christ is a part of his abasement whereby the Sonne of God after a most perfect manner assumed the Nature of man into personall vnion with his diuine Nature I call it a part of his abasement because it was a great Humiliation for God to become man and so it may bee reckoned with his Passion following saue that in the same nature of Man hee was afterwards exalted 2. Now that God became man or Christ the Sonne of God was likewise true man is proued by these and other expresse Scriptures 1. Tim. 3. 16. Ioh. 1. 14. Rom. 1. 3. 4. Rom. 9. 5. Gal. 4. 4 5. Phil. 2. 6 7. 3. If we aske who tooke the Nature of man we must answer as it is in the Creed the Sonne of God hee that was Gods naturall Sonne and very God himselfe the second Person in Trinity as also the former proofes shew It was this Son by whom man was created at first Colos 1. 16. and therefore was the fittest to restore vnto man what he had lost by making him againe And it was most comely that he that was the naturall Sonne of God by being made the Sonne of man should make vs sonnes of God and giue vs the right of Adopted sonnes Ioh. 1. 12. and the second person in the Trinity alone is called the Image of the Father Colos 1. 15. Heb. 1. 3. and therefore is most fit to restore in vs the Image of God which we had lost and defaced by our sinnes Quest But how can one person in the Trinity be Incarnate and not the other two seeing the diuine nature is in each person and cannot be diuided Answ Though the diuine nature cannot be diuided yet it is after one manner in the Father and after another manner in the Sonne and so in the holy Ghost for the diuine nature is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 vnbegotten It is in the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated by generation It is in the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding Now the humane nature is assumed by the diuine considered onely as it is in the Sonne and in the manner as the sonne enioyes it God the Father that eternall minde begets the Word or perfect Image of himselfe which is the second person Now to that Image of the Fathers person is the nature of man vnited It is true that the Incarnation being a worke ad Extra is common to all three Persons in the Trinity for about it all three worke and yet the Sonne onely did assume our Nature though the Father also did worke it by the holy Ghost Diuines vse to expresse it thus three Virgins in one common worke make a garment which one of them onely weares so heere the three persons make the humane nature which onely the second Person puts on or assumes when it was made The fourth thing is what was assumed and so in generall the matter assumed was the seede of the woman Gen. 3. 15. The seede of Abraham the seede of Dauid the flesh of the Virgin Mary In particular he tooke 1. A true humane bodie not the shew of a body not any diuine or Celestiall body but a true humane body the very flesh which the body of man consists of 2. A true humane soule aswell as body Mat. 26. 38. Marke 14. 34. Luke 23. 46. 3. The naturall proprieties of a humane soule and body for he was made like vnto vs in all things Heb. 2. 12. 4. 18. By proprieties I meane such proprieties as agree to the humane nature now or by Gods decree shâ—ll be fastened vpon the humane nature as his body on earth was heauy and needed meate and drinke and sleepe but now in Heauen is spirituall shineth as the Sunne and needs no food 4. The infirmities belonging vnto our nature both in soule body that this may be rightly vnderstood we must distinguish as first about the infirmities bodily some arise from an outward cause some an inward Those that arise from outward causes Christ bare onely so many of them as by the counsell of God or in respect of his Office was needfull for him to beare Such were the calamities and sorsorrowes inflicted vpon him by others and borne by him as our High-Priest These that arise from an inward cause doe either vniuersally follow the whole nature of man since it was fallen as to be subiect to heate cold wearines paine or the like or else are personall and arise not from the common sinne of man nor fall vpon all men at all times but are found onely in some men such as are some kinde of diseases the former sort Christ bare not the latter Now the infirmities of the soule are likewise of two sorts some vitious and detestable as sins others vnblameable deseruing rather pittie then punishment as to bee ignorant of some things feare sadnesse anger and the like the former sort were not in Christ Luke 1. 35. Heb. 4. 15. Ioh. 8. 46. The latter were Luke 2. 52. Marke 13. 32. Mat 26. 37. Iohn 11. 33. And those affections in Christ differed much from ours for his were easily ruled by right reason but not so ours his were carried onely to good obiects ours often to euill Christ was troubled in his affections and so are we but with great difference His affections were without sin As a glasse that is cleane and hath cleane water in it if it be shaked and tossed yet there is no filth in the water but if the glasse be foule and mud be setled at the bottome of the water if it bee shaked the water is all foule so is the difference betweene the trouble of Christs affections and ours The fifth point is the time when the Sonne of God was Incarnate and that was not assoone as man was fallen but long after it being deferred by the Wisdome of God of purpose that man being left to himselfe might both feele his disease and see need to call for the remedie and exercise his Faith in the expectation of it and that it might appeare that all mankinde was vnrecouerably fallen into mischiefe of themselues And at that time was this wonderfull worke done when most fitly an example of the Iustice of God towards the Iewes and his mercy towards the Gentiles might be shewed for at that time when the Word was made flesh was the sin of the Iewes almost full and among the Gentiles in that ripe Age of the world were innumerable Elect ones ready for the spirituall haruest Mathew 9. 37. Luke 10. 2. Iohn 4. 35. Gal. 4. 4. The sixth point is the Reasons why it was necessary hee should be Incarnate and these are diuers first the Iustice of God required that satisfaction should be made in the same nature that offended secondly for satisfaction the maledictions and curses of the Law and in particular death must bee inflicted vpon him that will bee our surety Now as God hee was impassible and immortall hee could not suffer nor die thirdly he tooke not the Nature of Angels but of man that so he might bee a mercifull High-Priest and fit to deale with man and for man as concerned not onely our necessities but our infirmities too Heb. 2. 17. 18. The seuenth point is how he was Incarnate or the manner of the Incarnation how the Word was made flesh This is a great Mystery and cannot fully bee expressed or comprehended especially by vs in this estate of Mortality yet diuers things may be vttered as 1. He did not assume the nature of man as it is extra subiectum or a thing that is conceiued by the minde or as it is common in the soules and bodies of all men but as the nature of a man is in one subiect in vno indiuiduo 2. The nature of man as it was in the wombe of the Virgin was in the very moment of the Conception ioyned to the Nature of God in personall vnion so as soule and body in Christ did not make a person as it doth in other men but did and doe subsist in the person of the Sonne of God being carried and vpheld by the diuine nature of Christ so as both his natures make but one person in him and this may bee gathered out of these places Luke 1. 36. Esay 7. 14. 3. We may approach to a better vnderstanding of this vnion if we consider it by way of negation how it differs from other vnions The word and the flesh are made one not in Essence as the Persons in Trinity are one nor in nature as soule and body make a third nature nor is this vnion carnall as man and wife are one nor spirituall or mysticall as God and the faithfull are one or as Christ and the Church are one but personall the two natures being one in person Nor is the flesh in the Word by simple inhabitation
a vehement desire to bee made like vnto his nature If he come so neere to vs to take our nature wee should desire to approach to him to take his nature If he were made like vnto vs in infirmities we should striue to be made like vnto him in grace and holinesse shall hee descend to vs and shall not we ascend to him If he abase himselfe to tâ—ke the proprieties of our Nature how should we striue to be exalted in taking to vs the vertues of his nature and for our respect to other Christians the Apostle from this Doctrine tels the Philippians in what things they should be like-minded to Christ They should learne of him to be humble and to shew their loue to their brethren though it were to deny themselues and their owne profit or seeking the good of others and not their owne good which you may reade there vrged at large Phil 2. 6 7. Thirdly the Doctrine of the Incarnation might be very comfortable to all the godly and so in diuers respects First in that he did take our Nature into vnion with his diuine Nature we should ioy in it for is it not an admirable priuiledge that the nature of man is taken into such a society with the holy Trinity being a part of Christ who is the second person in Trinity who can sufficiently admire the honour done to our nature that it should now be one with the blessed Trinity Secondly if wee consider what he assumed He tooke my whole Nature that I might be wholly saued he left nothing of man which hee tooke not to himselfe Thirdly to comfort vs in all infirmities and distresses hee made himselfe like vnto vs He was poore with Lazarus wept with Mary thirsted with the woman of Samaria was an hungry in the wildernesse to satisfie for our eating in the Garden he was in bonds with Paul he was tempted that hee might succour vs that are tempted in all things he became like to vs that we might not sinke vnder the burthen of our infirmities or sufferings Fourthly it must it needes be a great deale of comfort to vs to haue such assurance giuen vs of his loue to vs that for our sakes would ioyne his Maiesty to our vilenesse his power to our weaknesse his immortality to our mortality that being in the for me of God would for vs vouchsafe to be in the for me of a seruant Fifthly it comforts vs in that it may wonderfully settle our faith in beleeuing in him we may safely rest vpon him that wants not power to saue vs seeing he is God nor will to saue vs seeing he is one of vs a true man that hath had experience of our miseries Sixthly it should greatly encourage our hearts in all our suits to God seeing our owne flesh and bloud sits at the right hand of God what can wee aske the Father in his Name that will be denyed He that was made like to vs in suffering will neuer bee strange to vs in praying He that became our brother by Incarnation will not shew himselfe a stranger in the businesse of Intercession Lastly in the hope of our glorification in Heauen we receiue hence great comfort for therefore did the Sonne of God become the Sonne of man on earth that the Sonnes of men might become the Sonnes of God in Heauen Lastly this Doctrine also is not without terrour to wicked men that will not receiue him whom GOD hath sent amongst them that God which hath beene so wonderfull in sending his Sonne to liue amongst vs in our nature if we will not beleeue in him and striue to be like to him will make himselfe wonderfull in our destruction This will be the condemnation of the world that so great a light came into the world and the world receiued it not Hitherto of the Incarnation in generall Now we come to consider of the parts of his Incarnation viz. his conception by the Holy Ghost and his birth of the Virgin Mary One thing is common to both these parts viz. the anunciation of them by an Angell God sent an Angell from Heauen to signifie both these wonders in the Incarnation of our Sauiour and the Ministery of an Angell is vsed in the beginning of our redemption by the Incarnation of our Sauiour partly because as in our perdition an euill angell came to the woman in the Serpent so would God haue a good Angell come to the woman to treat with her about our Redemption and partly because good Angels were in some respects witnesses in the worke of our Redemption for thereby the places amongst the Angels made void by the fall of diuels are by the Redeemer to be supplyed by holy men and withall the Angels receiuing their confirmation in goodnesse from Christ are now actually to subiect themselues together with Elect men vnder that one Head Christ Iesus Now concerning the Conception which is the first part of Incarnation these things are to be considered 1. The proofes that there was such a conception 2. Who was so conceiued 3. Of whom hee was so conceiued 4. What was done by the Holy Ghost in this conception 5. How it was done 6. When it was done 7. The effects of this conception in respect of vs. 8. Why it was necessary hee should bee thus conceiued 9. Where the Body of CHRIST was when it was thus conceiued 10. A question about the Virgin Mary and lastly the Vses of all For the first that our Sauiour was conceiued of the Holy Ghost is proued by this Text Luke 1. 35. as also Mat. 1. 18 20. and Rom. 1. 3 4. For the second if wee respect the matter conceiued then Christ man was conceiued but if we respect the person conceiued the second Person in the Trinity was conceiued in the wombe of the Virgin for so it is said in this Text that it was the Son of the most High and the Prophet Esay saith it was Emmanuel God with vs for though the Virgin did not giue the diuine Nature to Christ yet the person that receiues the humane Nature in her wombe was the Sonne of God Ob. Then it seemes the whole diuine Essence was conceiued for the whole diuine Essence was in the second Person in the Trinity Answ This Incarnation was not according to his Essence but according to his person the person onely assumed our nature in this Conception Luk. 1. 31. 32. 35. Rom. 9. 5. 1. Tim. 3. 16. and therfore to speake properly we may not say that in this conception the humane nature began to be for that hath no subsistence in it selfe but the Person began to bee then in the humane nature Tylen For the third he was conceiued of the holy Ghost as the former proofes shew He was not conceiued as other men be by propagation or by generation in the coniunction of man and woman but without man by the working of the holy Ghost Ob. If he were conceiued of the holy Ghost then the holy Ghost
was his Father and the rather because in the Originall the proposition imports that this Conception was not onely by him but of him Answ The holy Ghost did worke this Conception not materially but effectually by causing it to be not by giuing matter out of himself to the Nature of Christ As Damascen said the holy Ghost begetteth not spermatically but operatiuely And Bernard saith that Christ was conceiued not of the substance but of the power not by any generation but by the appointment and benediction of the holy Ghost Rom. 11. vlt. all things are said to be of God Now it were senselesse therefore to conclude that God is the Father of all things for though he made all things yet hee did not make them out of his own substance for he is Father that makes a thing to be out of his owne substance so the holy Ghost did not make the humane Nature of Christ For the fourth there were two things done by the holy Ghost in this conception the first was the production of the humane Nature the other was the vniting of it to the second Person in the Trinity The first of these is most properly the worke of the holy Ghost the secoÌ„d but in som respects for the secoÌ„d Person in Trinity did assume the matter so prepared wrought by the holy Ghost The humane nature produced was both the body and soule of our Sauiour now in the production of the body of Christ there are two things to be considered first the preparation of the matter of his bodie secondly the sanctification of it The matter of the body of Christ prepared in the conception was the very substance of the flesh of the Virgin that is the seed or purest bloud of the Virgin separated by the holy Ghost and carried to the place of conception and therefore is Christ called the fruit of her wombe Luk. 1. 42 The sanctification of this matter containes in it two things first the washing of that substance from the staine of sin with which it was infected by nature so as now it should neuer more haue any spot or staine of sin in it and the stopping of the imputation of Adams sinne secondly the infusion of all purenesse and holinesse which belongs vnto the soule aswell as the body in that very moment it was ioyned to the body Now that Christ was conceiued without sinne of that there was no sin in that flesh when it became the flesh of Christ is manifest by these Scriptures he was made like vnto vs in all things sinne onely excepted Heb. 4. 15. and Rom. 8. 3. he was said to be made onely in the similitude of sinfull flesh Against this diuers things are obiected as Ob. 1. That the Scripture saith that Christ was made sinne for vs. Answ He was made sinne for vs as he was made a Sacrifice for sinne so the sinne offerings in the Old Testament were called sinne Againe he was made sinne for vs by imputation because our sinnes were charged vpon him but he had no sinne in his Nature 1. Pet. 2. 21. Ob. 2. Whosoeuer were in Adam sinned in Adam Rom 5. 12. But Christ was in Adam as appeareth by the Genealogie which is drawne vp euen to Adam Luke 3. Answ It is not true that all that were in Adam sinned in him for they onely sinned that were in him not onely in respect of the substance of the flesh but in respect of the carnal manner by which ordinarily man is begotten by man but Christ was in Adam in respect of the substance of his flesh but not in respect of the manner of propagation by him because he was conceiued without the seed of man and therefore sinned not in Adam or thus Originall sin is deriued vnto Adams Posterity by propagation only now Christ to preuent that came into the world by this wonderfull conception by the holy Ghost Paul saith not of one man but by one man sin entered into the world Christ is onely from Adam other men are from him in respect of substance and by him in respect of propagation Ob. 3. But the flesh of the Virgin Mary was sinfull and therefore his flesh must needs be so Answ That flesh of hers was first sanctified made cleane by the holy Ghost before it was the flesh of Christ Ob. 4. If it be granted corruption of nature was not in Christ yet there is another part of Originall sinne and that is guiltinesse of Adams sinne in Paradise for all his posterity being in him sinned in him as Leui paid Tythes in Abraham and therefore that flesh of Christ sinned in Adam and was guilty of Adams particular offence though it neuer was propagated for propagation caries downe onely corruption of nature or an euill disposition to sinne after conception Answ If Adams offence bee imputed to none but to such as come of him by propagation as the Apostle imports Rom. 5. 12. then this scruple is so auoided secondly doth not the sanctification of that flesh in the wombe of the Virgin clense it from Adams actuall offence aswell as from euill disposition thirdly what inconuenience will follow if we grant that Adams sin was imputed to Christ so as we vnderstand it in respect of the Malediction for Christ was a surety for all sinnes Adams sin and all the sin of his posterity Ob. 5. Vpon whomsoeuer death came he sinned but death came vpon Christ therefore it seemes he sinned Answ It is true that whomsoeuer death by his owne power doth preuaile against that party surely sinned because death is the wages of sinne But death did not exercise any power ouer Christ for hee was not compelled to die but laid downe his owne life voluntarily Iohn 10. 17. 18. besides death befell him not as a sinner but as a surety for sinne and so though death came vpon him for sinne yet it was not for his sinne but for other mens The Papists to auoid sinne in the flesh of Christ say that the Virgin Mary was conceiued without sinne and so it came to passe that Christ was without sinne But this is a senselesse doâ—age for first where doe they proue it by Scripture that shee was without sinne Secondly if shee were conceiued without sinne then her parents were so too and if her parents then theirs and so into an infinite thirdly then what needed Christ this conception by the holy Ghost Thus of the producing of the body of Christ His soule was produced as the soules of other men are that is It was immediately created by the holy Ghost and infused into his body onely there is difference amongst diuines about the time of the infusing of the soule of Christ for in the ordinarie course Nature proceeds in this manner first there is the masse of bloud or seed receiued in the wombe but there is no parts of a body framed at the first after a certaine number of weekes
the holinesse of his conception in which hee was qualified with all the habits of virtue or piety might constitute perfect holinesse of nature All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception and therefore I call it the first and chiefe part of the righteousnesse imputed to vs as that which couereth the vnrighteousnes of our natures yea after a sort it pacifies and satisfied for our offence and so beginnes his passiue obedience to God as the Apostle saith Heb. 10. 5 c. wherefore when he entered into the world he said sacrifice and burnt offerings thou wouldest not but a bodie thou had prepared me c. The second effect is our spirituall life and conception for therefore was he conceiued by the holy Ghost and quickned in the wombe of the Virgin that from his life the power of our spirituall forming and regeneration might proceede as from him that tooke life himselfe amongst vs that he might become Lord of life and the true originall of spirituall and eternall life of God for the saine spirit that formed Christ in the wombe doth beget vs againe that we might liue with him Ioh. 1. 12 13. The ninth thing is that question whether it may be safely said that Mary was the Mother of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer if wee vnderstand it so grossely as to thinke shee was the Mother of the God-head of Christ it were not only erronious but blasphemous and yet it is true that shee was the Mother of God because shee was not onely Mother of him that was God as well as Man but also God was incarnate in her wombe God did not take flesh in heauen or in any other place but in her wombe onely Lastly 't is not vnprofitable to consider how the being of the body of Christ differs from other respects of the being of the same body The body of Christ is in Heauen Locally it is in the Word substantially it is in the Sacrament mystically It is in the hearts of euery beleeuer spiritually and was in the wombe of the Virgin by a naturall and circumscriptible manner of presence The vses follow and so 1 They are confuted that say He tooke not his Body of the Virgin but brought it from Heauen They obiect that in Iohn 3. 13. it is said that Christ descended from Heauen and that verse 23. and 31. He said he was from aboue and that 1 Cor. 15. 47. He is said to be the Lord from Heauen Answ None of these places say That he brought his body from Heauen The words are true of the person of Christ that he descended from Heauen when he abased himselfe to take vpon him the forme of a seruant and if they were true of his humane nature yet could signifie no more but that he was conceiued after a heauenly manner and not by carnall generation by the working of the Holy Ghost who came downe from Heauen vpon the Virgin If they reply it must needs be true that he descended in the same nature he ascended as the Apostle saith Ephes 4. 9 10. Answ The Apostle onely shewes that he was abased to shew himselfe in the forme of a seruant and to suffer extreme things and therefore was exalted to bee Lord of al. And besides these hereticks they are hence cōfuted that said Christ had not a true body but onely a body in appearance These obiect that Christ appeared in the old Testament in a fantasticall body and not in a body indeed Answ That is false too for it was a true substantiall body hee assumed and created for the time but were that granted yet the body he shewed in the New Testament hath abundant testimonie thas it was a true naturall body Ioh. 1. 14. 1. Ioh. 1. 1. 2. Againe they say out of the Philip. 2. 7. and Rom. 8.3 and Dan. 7. 13. that he was onely in the likenesse of a man I answer these places are not all of one sense for in Daniel he was said to be like the Son of Man because he was not yet incarnate and Rom. 8. He is not said to be in the likenesse of flesh but of sinfull flesh being reckoned amongst sinners being made a sacrifice for sinne and in the Philippians hee doth not shew what the substance of his Nature was but what his abasement was that he did not onely take our Nature but made himselfe in that nature like to the most abiect of men euen to the poorest seruant when he was heire of all things and so this likenesse of his is expounded Heb. 2. 14. 17 4. 15. Secondly hence we may informe our selues of the wonder of this Creation of God heere is the beginning of a new Creation heere is a Sonne that had no Mother as he was God and no Father as he was Man If it be obiected that he is called the Sonne of Man and so had an earthly Father I answer that he is called the Sonne of Man because he tooke our nature of the substance of the Virgin I meane it of her flesh and if it be on the contrary obiected that he is in this Text called the Sonne of the most High and so had God or the holy Ghost to be his Father I answer he is called the Sonne of the most High as the second person in Trinity which Title of Sonne is giuen to the Nature he receiued from the Virgin because it had no substance but in the person of him that was the naturall Sonne of God There are other vses for instruction for 1. The ouershadowing shewes that we must not curiously prie into the glorious manner of his conception wee must beleeue it was so but not search how it was so 2. The knowledge of this Article may prepare vs to beleeue the next viz. that Christ was borne of a Virgin for seeing hee was conceiued by the Holy Ghost it cannot bee hard that hee should bee borne of a Virgin for hee that wrought this conception is hee that worketh all things and nothing is impossible to him There is also comfort in this Doctrine 1 In particular to women that conceiue and beare children especially if they be true Christians The very remembrance of this that the Sauiour of the world was conceiued and borne of a woman should sweeten their feares and sorrowes about or after their conceptions or in the birth 2 In generall it may comfort all the godly to see in this conception a medicine for their originall sinne and all the euils that cleaue to their Nature for as it was shewed before to this end he was conceiued without sinne and sanctified in his Nature that thereby he might iustifie vs before God from the euils cleaue to our natures And thus of the first part of his Incarnation viz. his conception of the holy Ghost his birth of the Virgin Mary followes In which words of the Creed the thing affirmed is the birth of
penance before one particular congregation for one fault when the punishment is inflicted for their amendment and it may be men will pray for them forgiue them What wil the horror be then whē they must be shamed before all men and Angels for all their sins and this iudgement must be for their confusion and no eye shall pity them And so it serues for the singular comfort of the godly if it be a comfort to be praised and cleared of aspersions before a great assembly on earth as say it were at the meeting of Parliament and done by the mouth of a King with the applause of all the hearers What shall their euerlasting comfort be when at that day by the voice of Christ himselfe they shall be praised for all the good they haue done and cleared from all aspersions censures suspitions and wrong iudgements on earth before all the world of men and Angels 6. It will bee a sudden iudgement Christ will come vpon the world like a theefe in the night that doth not vse to knocke at the doore and giue men warning He will come as the snare doth vpon the bird Luke 21. 35. 1 Thess 5. 2 3. Which serues to shew the wofull estate of wicked men that liue in securitie for while they say Peace peace sudden destruction comes vpon them either by particular or generall iudgement 1 Thess 5. 3. and it should serue to warne wicked men to take heed of those sins which doe especially harden the hearts of men and breed securitie and indisposition in them Our Sauiour himselfe instanceth in surfetting and drunkennesse and cares of life Luk. 21. 34. and it should teach all men to watch and daily to pray to God for mercy and grace that they may be alwayes ready as our Sauiour vrgeth in the same place Luk. 21. 34. 7. It will be a righteous Iudgement Rom. 2. 5. Reu. 19. 11. Psal 9. 9. for God will iudge according to his owne righteousnesse which is infinitely perfect Psal 7. 9. and it will be true iudgement without error or mistaking either by euidence or the law or the sentence Reuel 15. 5. and 19. 11. He will not respect any mens persons 1 Pet. 1. 17. nor will he iudge according to the outward appearance and colours of things Esay 11. 3. and it must be righteous because it shall be according to mens wayes and workes Ezech. 18. 30. Rom. 2. 7. 2 Cor. 5. 10. and hee cannot be corrupted with bribes for riches will not auaile in the day of wrath Iob 36. Nor will he regard the false testimonie of the world either for the wicked or against the godly for though it be true that Christ saith As I heare I iudge Ioh. 5. 30. yet that is meant of what he heares from his Father and his booke of prescience and remembrance and not of what hee heares from the world and no multitude nor power can be able to daunt this Iudge for he is a Lord of hoasts Ier. 11. 20. and will iudge by his strength Psal 54. 1. and therefore woe to the Hypocrite that makes a shift to scape the iudgement of man by his deceitfull colours and woe to the mightie men that now breake the net and scape and no man dares controll them and woe to all those foolish men that beleeue not Gods iustice because they like it not or seemes to be against their reason at that day God will ouercome euen in the things he is now iudged Psal 51. 6. Rom. 3. 4. and woe to all them that haue pronounced wrong iudgement on earth their sentence shall not stand but themselues shall come to iudgement for their ill iudgement on earth Eccles 3. 17. and in generall if God will iudge in righteousnesse then no wicked man shall euer be able to stand in iudgment Psal 1. 5. 8. It will be an eternall iudgement for so it is called Heb. 6. 2. not because the Iudge shall sit for euer in examining of causes and sentencing of men but because the effect of this iudgement shall be for euer Looke what happinesse is by sentence of the Iudge appointed for the godly that shal last for euer and so what miserie the wicked are adiudged to shall last for euer Which should serue greatly for reproofe of the carelesnesse of most men that so thinke of a present estate in this little space of time on earth that they forget to take order for eternitie and most wofull is the case of the wicked that so esteeme the pleasures of sinne here which are but for a season that they care not to plunge themselues into estate of torment which shall neuer haue end Ob. But how can this be iust that they should be punished for euer that haue sinned but a little time Sol. Diuers things may be answered to this 1. That no Iudge limiteth his torments to the time of the doing of the fact or crime he measures his punishment by the greatnesse of the offence not by the length of time As in the case of treason murder whoredome c. which may be done in an instant or short time and yet the punishment be for a long time as men punish by death which is a remouing of the malefactor from the societie of men for euer and shall not God haue the like allowance for his proceedings Secondly we must consider of the greatnes of sin by the person against whom it is committed men sinne against God who is infinite and therefore must suffer punishment that is infinite in continuance Thirdly if two men bargain together one selleth another buyeth the buyer will haue his bargaine for euer though the contract be made in a quarter of an houre now sinning is a selling of mens soules and bodies to the deuill for a short pleasure and therefore why should it not be iust that the deuill should haue them for euer Hitherto of the Answer to the first Question The second question is who shall be the Iudge The answer is to that that Christ shall be Iudge euen the same person that is Mediator and of whom all the former Articles of the Creed affirmed which is apparent by these and other Scriptures Ioh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghost is remoued from this Iudgement for the authoritie of iudging belongs to the whole Trinitie but because the Sonne shall appeare in the Humane Nature and speake and pronounce sentence but when he speaks God speaks and when he iudges God shall iudge not only because he is God but because the Father shall speake and iudge by him so that the Iudgement belongs to him in respect of the visible proceeding in Iudgement and the promulgation and the execution of the sentence Dan. 7. 9. 13. and the like may bee said of his iudging as Man not that he is not Iudge in his Diuine Nature but because that which shall be seene and heard in the Iudgement shall proceed from his
9. That when he doth come it will be so suddenly as thou shalt not haue time to make thy selfe ready or to mend thy course Matth. 25. 6 10 11 12. 1 Thess 5. 2 3. Matth. 24. 39. 10. That God will be Iudge himselfe 11. That it will be a finall sentence there can be no reuocation or appeale 12. That Gods proceedings in his iustice will be then all cleared they shall haue nothing to obiect and his iustice will the more appeare both by the equity of his dealing They haue had their dayes of sinning and therefore reason he should haue his day of Iudging and by the consideration of his patience that hath deferred this last iudgement for such a wonderfull while and besides God will then discouer a world of offences in euery wicked man that are not now knowne to others and finally God will then open the secrets of his counsell and bring forth exquisite reasons for his decrees and prouidence and iudgement which are now like a great deepe to vs. Lastly it must needs be most terrible to them if their hearts can apprehend now the horror of their summons by the sound of the last Trumpe and their publike shame before all the world and especially their eternall separation from God and all good things and that infinite torment they must for euer be in with the Deuill and his angels But yet vnto them this doctrine hath another vse that is more comfortable and that is that God yet giues them warning to repent and if the Terror of this day can now make them to repent their soules shall be saued in that day Act. 17. 31. else they are most wofully vndone for euer And on the other side it may be a doctrine of wonderf u confort to all the godly and the rather if they consider 1. That they haue iudged themselues already and therefore haue Gods promise they shall not be condemned at that day 1 Cor. 11. 31 32. 2. That God hath iudged them already they haue indured their paine already in this world God will account the afflictions of this life sufficient vnto them 1 Pet. 4 17. 3. That they are alreadie perfectly iustified and absolued from all their sins Rom. 3. 24 25. and 8. 33. 4. That they haue Christ to be their Iudge for there are many comforts in that point They need not be afraid of his sentence because hee hath beene their aduocate all this while and hath pleaded for them at the barre of Iustice 1 Ioh. 2. 1 2. and he is their brother their husband their head and all things else in relation which imports dearenesse Reade but the Booke of Canticles and consider whether he that giues such wonderfull louing and familiar termes of affection to his Church can euer be brought to pronounce a terrible sentence vpon her And besides hath he not in Scripture left many promises that assure vs of our happinesse at that day And further who can reade the story of the Passion of Christ and thinke that he will euer speake terrible things to them for whom he suffered so grieuous things on earth Was he not himselfe iudged for them on earth that they might be absolued from heauen Lastly he hath left vs the seale of the Spirit of promise euen his owne Spirit in our hearts as an earnest of our most glorious and finall Redemption at that day and besides that priuie seale of his Spirit how often hath hee set to his broad seale in the Sacraments from time to time And therefore they may be all assured that there Christ will be made maruellous in that day in all them that beleeue to their euerlasting honour and praise and glory Thirdly the doctrine of the last Iudgement should serue also for instruction and so 1. It should strike a constant feare of God into our hearts and of his dreadfull iustice and maiestie Reuel 14. 7. 2. It should make vs very patient vnder any wrongs or oppressions of the wicked men of the world especially when men suffer trouble for Christs sake and the Gospels for we shall be sure to see a perfect recompence vpon our aduersaries at that day if they repent not 2 Thess 1. 5 6 7. Iam. 5. 6 7. Phil. 4. 5. 3. It should teach euery Christian to be temperate and reserued in the case of censure and iudging of others 1 Cor. 4. 5. and 5. 12. Rom. 14. 10 11 12. But especially it should maruellously fire the hearts of Gods children to all possible care and conscience to expresse all manner of holinesse and good works in all parts of their conuersation and to auoid all things that may offend Tit. 2. 12 13. 2 Pet. 3. 11 14. 1 Cor. 15. 5 8. The eighth Article I beleeue in the Holy Ghost 1 IOHN 5. 7. For there are three which beare record in heauen the Father the Word and the Holy Ghost and these three are one HItherto of the Articles of the Creed that concerne the Father and the Son Now followeth the Article that concernes the third Person in the Trinity in those words I beleeue in the Holy Ghost Ghost is an old English word and signifieth Spirit and this Title of the Holy Spirit is giuen to the third Person in Trinity in a speciall manner The word Spirit by way of cause and the word Holy by way of effect He is a spirit not only in nature so the Father and Son are a Spirit but because hee proceeds from the Father and the Son by way of spiration or breathing on the other side he is called holy not only in respect of Nature for so Father and some are holy but by effect because hee makes the Church holy Now to beleeue in the holy Ghost is not only to beleeue that there is a holy Ghost but to relie vpon him for sanctification and saluation and all happinesse to beleeue the holy Ghost to say true when he speaketh or to beleeue what is written of him will not serue turne vnlesse wee beleeue in him The reason why there is but one Article about the Holy Ghost is because the doctrine concerning him hath not beene so much opposed as the doctrine concerning Christ or the Father vnlesse wee take in the Articles that follow and place them vnder this head of the Holy Ghost which may be done thus The third part of the Creed concernes the Holy Ghost and his speciall operation which is sanctification which is declared partly by the obiect which is the Church and partly by the effect which is communion of Saints which communion is enioyed in three things viz. Forgiuenesse of sinnes Resurrection of the body and life euerlasting Before I come to open the full meaning of the words of this Article I obserue from the generall consideration of them with the coherence these things 1. That the Holy Ghost is God as well as the Father and the Sonne because we must beleeue in him as well as in the Father and the Sonne which
will not take his mercy from vs. 2. Sam. 7. 14. 3. We haue right to Gods house we may with great incouragement resort to all Gods ordinances because it is our fathers house and if hard times befall vs in respect of the meanes of Religion and that the enemies of the Church do inuade the Sanctuarie we must then go to God and pleade our right seeing his house belongs to vs and not to them thus did the godly Esay 63. 16. 18. 19. 4. Wee may cast all our care vpon God for hee careth for vs Iam. 4 9. Pro. 14. 26. 5. Wee shall bee deliuered from this present euill world for if God be our father he will prouide for vs in a better place then this Gal. 1. 4. 6. Our title to the creatures is restored which was lost in Adam But these consolations will appeare to be much the greater if we consider not onely that God is a Father but such a Father 1. He is a father in heauen not an earthly father 2. He is a father almighty he can doe more for vs then all the fathers in the world 3. He is an euerlasting father Esay 9. 6. our naturall fathers dye but our spirituall father liues for euer and makes vs liue for euer too for naturall fathers can giue but a temporall being to their children but God giues vs an eternall being and therefore are we called the children of the Resurrection because our very bodies must not perish but be made to liue for euer also The sonne he alwaies abides in the house Luke 20. 36. Iohn 8. 35. Rom. 8. 19. 21. 4. That he is such a father as makes his sons all heires Rom. 8. 16. all are as if they were first borne Ier. 31. 9. 5. That he is such a father as giues the highest kinde of inheritance therefore they are all heires of a kingdome Luk. 12. 32. Mat. 13. 43. And such a kingdome as is immortall and vndefiled and lieth in heauen 1 Pet. 1. 3. 4. in regard whereof they haue fellowship with his naturall son Iesus Christ 1 Cor. 1. 9. Rom. 8. 16. 17. In respect of all which we haue not onely good hope but euerlasting consolation and the more if we consider that we hold all this by no Naturall propagation but by the meere grace and mercy of God our father being in our selues the children of corruption Iob 17. 14. and of wrath Eph. 2. 3. And therefore vnto all the former Instructions from hence this must be added that we take heede of that vile ingratitude and impatiency at any time to repent vs of our repentance or to thinke the case of wicked men better then the case of godly men for so we shall sinne fearefully against God our father and against our owne right and against the whole generation of his children Psal 73. 15. Our life and the glory of it may by affliction be hid in God and it doth not fully appeare what we shall be but it is enough for vs that we are the sonnes of God for when Christ appeares in glory then shall we appeare also as he is aboue the glory of all the Potentates and Kings of the earth 1 Iohn 3. 2 Col. 3. 3. 4. Almightie Reuel 4. 8. COncerning the omnipotency of God Fiue things are to be considered 1. The Proofes that he is Almighty 2. The Sense in what respect he is said to be Almighty 3. Why Omnipotency is attributed to the father here only 4. Whether there be any things God cannot doe 5. That God onely is Almighty 1. That God is Almighty these places of Scripture euidently and expresly proue Gen. 17. 1. 28. 3. Luk. 1. 37. Reuel 4. 8. 19. 6. 2. God may be said to be Almighty in diuers respects 1. Because he hath power and authoritie ouer all things Omnipotent quia omnium teneat potestatem Ruffin 2. Because all the might and power in the creatures was from him all might from him they haue no power but what they receiued of him 3. Because he can performe whatsoeuer he saith promiseth or threatneth nothing is too hard for him to do Ier. 32. 17. 27. Luke 1. 37. Gen. 18. 14. 4. His Almightinesse is magnified in Scripture because he is able to giue to all the men in the world recompence according to their workes so as none can resist his power nor deliuer out of his hands Ier. 32. 19. Isay 14. 25. 27. Deut. 32. 39. 5. Because he can doe whatsoeuer he will Psal 115. 3. 6. Because he can doe more then hee will as he could send Christ many legions of Angels to deliuer him but would not He could raise vp children to Abraham of those very stones but he would not And this Omnipotency is called the absolute Omnipotence of God by which he is able to create 1000. worlds if he would The power to doe what he wils is called his actuall power 7. Because he can doe wonderfull things without helpe or Meanes as he made the World of nothing and can effect what he will in heauen and earth without labour onely by his becke or word Esay 40. 28. Psa 33. 8. Because he can do all things there is simply nothing that can be but God can doe it he is omnipotent because all things are possible to him euen things that are impossible to men and Angels Mat. 19. Kings may doe many great things but not all some things they cannot doe They can make many liuing men dye but cannot make one dead man liue which God can doe 9. Because he is mighty by his Essence by nature of himselfe His Almightinesse is his Essence and his whole Essence is almighty and therefore all in God is Mightie and therefore his Mightinesse must needes be infinite He is not mighty in respect of some part or faculty as the Creature is 10. Because he is alwaies Mighty great Princes may be wonderfull powerfull but they may dye or their power be diminished but God is almighty yesterday to day and foreuer Reuel 4. 8. For the third point Almightinesse is attributed in the Creed to the Father not to import that the Sonne and holy Ghost were not almighty but because when the father is said to be almighty it must needs follow that they are almighty also because the father being the fountaine and originall of the person of the Sonne and holy Ghost doth communicate to them his whole Nature and all the Attributes of the Diuinitie And the Father being first in the order of working fitly is the power of working giuen to him in the first place For the fourth point The things which God cannot doe may be referred to fiue Heads for first he cannot doe things that be false or sinfull Hee cannot lye or denie himselfe or doe vniustly as diuers Scriptures shew Secondly he cannot doe things that be contrary to his Nature he cannot dye or be finite or be ignorant of any thing or be corporeall or the like Thirdly he cannot
which no other creature can doe and this discerning would be in the minde if there were no Sun in the firmament and aboue all things that the soule can know it is most excellent in that it can know God himselfe Man onely of all visible creatures can see God and his workes and acknowledge his workemanship which none of the other creatures can doe 3. The soule of man was made in the Image of God in other things the footsteps of God doe appeare but in man onely in this visible world did the similitude of God appeare Gen. 1. 26. Man was not made like the Sun in the firmament or like some Angell in Heauen but like God himselfe and so especially in his soule for the soule of man is a spirit as God is himselfe and it is inuisible and immateriall like God and as in the substance of the soule we resemble God so in certaine qualities or vertues printed in the soule which resemble the Attributes of God such as are goodnesse loue knowledge mercy Iustice patience and the like Ephes 4 Colos 3. 10. The nature of no creature being capable of vertue or the lawes of vertuous liuing but onely man 4. The soule is immortall it is a thing within vs that will neuer be at an end when worlds of other things bee dissolued round about it and this is an vnspeakeable indowment if we could seriously thinke of it that God should let vs last as long as himselfe and all other liuing things die and expire and come to nothing A mans soule will bee aliue after a thousand times tenne thousand yeeres All the diuells in Hell or Tyrants on earth cannot kill our soule 5. The soule of a man workes within strange things euen in his very body It carries the body about being a thing without body it selfe and giues diuers gifts to diuers parts of the body It workes sight in the eyes hearing in the eares feeling in all the body tasting in the Pallate smelling in the Nostrills breathing in the Lungs concoction in the Stomach operation in the hands ambulation in the feete and motion in the whole bodie yea it so workes by the senses of the body that it takes in by them all other things to it selfe in the species of them 6. As it is wonderfull for the things it worketh vpon the body so it is admirable for the worke it can doe when the body lyeth a sleepe and stirres not The soule then resembles God in the Creation It creates worlds of shapes within it selfe with strange furniture and variety which inward Creation of infinite frames of things would be like this world which God made but that the soule cannot giue them continuance life c. It was a great gift of God to giue the soule power to make these things within 7. The soule doth excell in quicknesse of motion working other creatures are swift some in running some in flying but what can be among them comparable to the soule which can in thought in an instant suruey the ends of the Earth In these and many other things the soule of man doth wonderfully excell being set in the body of a man as it were the God of the body as a little God in the little world as IEHOVAH is the great God in the great world The whole person of man considered as consisting both of soule and body did and doth enioy many singular prerogatiues aboue all other creatures in this visible world as 1. Man had the honour to be brought into the world when all other things were made and the world furnished ready for his vse Gen. 1. 2. God did man a great honour in the manner of making him for hee made man with consultation but all other things were made by saying the word onely let them be Gen. 1. 3. The soule and body of a man is knit together with such a bond as is beyond the reach of mortall creatures to expresse the manner of the Vnion 4. Because God conuerseth with man onely of all the creatures in the world our parents did see God in Paradise and he reuealeth himselfe still to the blessed ones in heauen Since the fall this is for the most part lost saue that with the godly the Lord conuerseth by many signes of familiarity in the vse of his ordinances 5. Because God made such prouision for man as hee did for no other creature as in the first Creation hee set man in Eden the garden of vnutterable pleasure and when man dies now if he be redeemed by Christ hee hath prouided that heauen of heauens for him 6. Because God hath made man Lord ouer the other creatures and bestowed vpon him dominion ouer the beastes of the field and foules of the Ayre and fishes of the sea yet the vastest creature aboue or below doth minister vnto man and God hath planted a naturall feare of man in other creatures Psal 8. â— Gen. 1. 9. 2. 7. Because the body and soule of a man is the Temple of the holy Ghost to dwell in so it was with the first man and so it is still in some men euen in this world 2. Cor. 6. 16. God dwells in man and walkes in him 8. Yea God hath done that honour to the nature of man that he hath not done to the nature of Angels and that is that he hath ioyned it inseparably to his diuine nature in the person of his Son Christ Iesus so as man is now as neere to God as the body is to the soule Heb. 2. 16. The consideration of this Glory of God in the Creation of man may serue for Instruction Humiliation and Consolation By way of Instruction it should teach vs many duties as 1. We should giue glory to God and acknowledge that it is he onely that made vs and not we our selues our parents are but instruments of the propagation of our bodies it is God that is the principall efficient Psal 100. 3. especially we should with all gladnesse acknowledge Gods goodnesse to vs that made vs such creatures so excellent aboue other workes of his hands he might haue made vs vile Vermine or poysonfull creatures Toads and Serpents Psalme 149. 2. 2. We should learne hence submission to God in all things concerning our life or death hee hath made vs and therefore hath absolute power ouer vs as the worke of his hands to doe with vs whatsoeuer pleaseth him and to call for the spirit backe againe and leaue vs to returne to our dust at his pleasure Ier. 45. 4. Psal 90 3. 3. Seeing all men are the worke of Gods hands and that our God made them it should teach Superiours to shew due respect to their Inferiours in gifts estate age or the like for he that made the rich made the poore also hee that made the Master made the Seruant also and therefore Inferiours are not to be despised Iob 31. 13. 15. Pro. 14. 31. All mankind made of one bloud Acts 17. 26. 4. We
nature formes that substance into the parts of the body distinctly but yet it is without life then is the soule infused when the body is organicall and so it is quickned a true man it is not before a man but Embryo as they cal it Now the question is how Christ could receiue that imperfect Embryo or the flesh at the first conception seeing it was not a perfect humane Nature To this some answer that our Sauiour did not follow the ordinary course of taking flesh as other men doe but in the very instant of the conception his body was made organical had perfect members and the soule infused at that instant also and their reason is this because the Sonne of God did not become a person to any thing but the Man-hood of Christ Now the Man-hood must needs haue a reasonable soule and body formed and organicall else we must say that something did subsist in the Person of his diuine Nature that was not man as Embryo or the lumpe vnformed and not animated was Besides when God made a man by the power of the holy Ghost without the seed of man hee made him perfect at one instant and euery way formed in all parts as when he made Adam and Eue they were in an instant made perfect in soule and body Other Diuines conceiue that this opinion cannot be true because Christ was made in all things like vnto vs sinne onely excepted now there could bee no sinne in that ordinary course of Nature if originall sinne bee remoued as it was in Christ Now in the course of Nature first that which is materiall is formed as it were the house of the soule and then the soule is infused not onely as the guest of it but as the forme and life of it and so it must be in Christ Now for the first reason they answer that the Hypostatical vnion in the person of Christ was so made aboue nature as withall Christ assumed that which belonged to the nature of man according to the course of Nature and so first the seede and then the body formed and the soule infused according to nature into that body so as that flesh before the comming in of the soule did subsist in the Word as it did after the soule was infused for the Word tooke our Nature which is not hindered by the absence or presence of the soule as when Christ was dead his soule was in his Fathers hands and his flesh was shut vp in the graue and was not quickened then by the soule yet the flesh of Christ without the soule and life did subsist in the word aswell as it did before or after The other reason is of no force for God did not make our first Parents so out of necessity but out of the good pleasure of his will not binding himselfe to that frame of working for all times afterwards And thus of the production of the humane nature The assumption of that Nature into personall vnion with the word followes and the summe of that which wee are to beleeue concerning this Mystery is that the whole nature of man in that particular subiect soule and body with all meere naturall faculties and parts yea and infirmities was taken into an vnspeakeable and eternall personall vnion with the diuine nature of Christ There was nothing which was ours sinne excepted which was not by the holy Ghost vnited to the word for as Christ had all that God the Father had praeter ignascentiam saue that he was not vnbegotten so he had all that Adam had solâ except â peccantiâ saue that he was without sinne as a Father said onely for the manner of this assuming of our nature diuines conceiue that the word was ioyned to the soule immediately and to the body mediately that is by meanes of the soule And thus of the fourth point The fifth is The manner of the conception how the holy Ghost did it and that in respect of the perfect vnderstanding is simply aboue the reach of any creature especially any mortall creature if it be true of our conception in the wombe that we are fearefully and wonderfully made as is said Psal 139. 13. then it must needs be much more true of Christs conception and forming but a certaine glimpse of it is giuen vs by two formes of speech vsed in this Text Luke 1. 35. The first is the holy Ghost shall come vpon thee the other is the power of the most high shall ouershadow thee by the first forme of speech is noted the wonder of the worke that it was not done by any naturall meanes but extraordinarily aboue the course of nature by the holy Ghost and that it was done after a most pure and diuine manner about which a Father saith Oh most pure coniunction without filth where speech is the husband and eare is the wife meaning that shee conceiued vpon the speech and hearing of the promise assoone as shee had giuen her matrimonial consent as it were the ouershadowing by the power of the most High imports that is was not done spermatically but operatiuely and that the holy Ghost did this by a speciall power of working neuer any such thing hauing bin donne before as also it imports that the worke was most secret and mysticall so as the Virgin being couered as with a cloud could not her selfe tell how it was done and that though God did worke this with a speciall excellencie of glory yet his Maiesty should not ouercome her but it should be as it were clouded and lastly that that holy thing which was to be conceiued in her and borne by her should be protected and kept safe as the greatest treasure God had care of or did giue vnto men The sixth thing is why it was necessary Christ should bee so conceiued after such a wonderfull manner and with so much holines and sanctification I answer for two euident Reasons for first if his body had not bin most pure it had not bin fit to bee ioyned in personall vnion with the Word And secondly if he had bin conceiued in sinne as other men are he could not haue bin a Sauiour to vs because then he would haue needed a Sauiour for himselfe The seuenth thing is the time when the Virgin conceiued and that was immediately vpon the speech of the Angell and her owne consent to it which was the twenty fiue of March the day which is called the Annuntiation of the Virgin Mary and one may wonder why that day should not rather be called the day of the conception of Christ then of the Annuntiation of the Virgin The eighth point is the effects of this conception in respect of vs and so the first effect is the hiding of the impurity of our conception from the sight of God and satisfying Gods Iustice for our originall sinne for the holinesse of Christs conception is the first and chiefe part of the righteousnesse imputed to vs All his righteousnesse is ours and so
is plainly proued by the Scriptures 2 Sam. 23. 2 3. Esay 6. 7. with Act. 28. 25. Act. 5. 3 4. 1 Cor. 3. 16. hence is the Holy Ghost reckoned with the Father and the Sonne Matth. 28. 29. 2. That he proceedeth from the Father and the Son which the Creed intimateth in placing this Article last and is plaine by these Scriptures where he is called The Spirit of the Father Luk. 4. 18. Esa 61. 1. Ioh. 14. 16. 26. and 15. 26. and of the Sonne Ioh. 16. 7. 14. and 20. 22. Rom. 8. 9. Gal. 6. 4. 3. That he is a distinct person from the Father and the Son which is manifest in Scripture Matth. 3. 17. Matth. 28. 19. 4. That he is equall to the Father and the Sonne and therefore wee must beleeue in him as well as in the Father and Son This appears also in this That diuine worship is due to him as well as the Father or the Sonne Matth. 28. 19. 1 Cor. 619 20. 2 Cor. 13. 13. as also by this that the sinne against the Holy Ghost is vnpardonable Mat. 12. 31. The substance of the meaning of the Article is That euery Christian in particular doth professe to beleeue in and put his trust vpon the holy Ghost as the Author and worker of his happinesse and saluation Now that the reason of this Article may appeare it will be profitable for vs to consider what the Holy Ghost is in his owne nature and what he is in effect or operation vpon which we may ground our faith and trust in him There are diuers things in the nature of the Holy Ghost that should moue vs to beleeue in him and rest vpon him as first That hee is eternall and was before the world was Gen. 1. 2. and therefore cannot alter his disposition Secondly that he is immense and euery-where present Psal 139. 7. Ioh. 14. 16. Rom. 8. 9. and therefore he is ready to helpe Thirdly that he is omniscient Act. 1. 16. and 10. 19. and 20. 23. 1 Cor. 2. 10 11. 1 Tim. 4. 1. Heb. 9. 8. 1 Pet. 1. 11 12. and therefore he knowes what wee want and what is needfull for vs. Fourthly that he is omnipotent Esa 11. 2. Mich. 3. 8. Pro. 1. 7. and 7. 8. Rom. 15. 19. 1 Cor. 12. 4. and therefore is able to deliuer vs and make vs happy Thus of what the Holy Ghost is in his nature what hee is by effect or opperation followes and so we are to consider of the benefits which the holy Spirit worketh all which serue to proue that we may ought to put our trust vpoÌ„ him Now these benefits are either common or proper The commoÌ„ benefits are such as belong either to all creatures or to all men The proper benefits belong only to the godly elect The operation of the holy Spirit common to all creatures is the making of them at the first and the speciall preparing and quickning of the first matter that it might produce the seuerall formes of things Thus the Holy Ghost is likened to a Fowle that sits vpon her egges till the young ones be hatched Gen. 1. 2. So did the Holy Ghost sit vpon the first Chaos till it was made apt for the seuerall formes of all things And it was the Spirit of the Lord that garnished the heauens Iob 26. 13. and so it is the worke of the holy Ghost to giue life to all the creatures stil in their seuerall kinds for the preseruation of the sorts of things Thus God sendeth his Spirit still and they are created Psal 104. 30. The operation of the Holy Ghost common to all men are of diuers sorts as 1. The speciall forming and in-liuing of euery particular man that comes into the world Thus Iob saith The Spirit of God hath made me and the breath of the Almighty hath giuen me life Iob 33. 4. Psal 139. 14 15. 2. The inuention of the mysteries of skill for the managing of particular sciences and trades and callings amongst men There is in all trades and professions of men such things of skill as are aboue the reach of the nature of man since the fall and are discouered only by the holy Ghost Thus the wisdome and skill Bezaliel and Aholiab had for building was from the Holy Ghost Exod. 31. 3. so Gâ—deons skill in matters of warre Iudg. 6. 34. and that these things must needs come from aboue appeareth by this that nature in any one man can hardly reach to make him capable of anie more trades or callings then one though he be helped with instruction 3. The inspiration of certaine men to conceiue and write the booke of God for the instruction of all men in the visible Church This sacred frame of holy words came not by the wit or skill of men but by the immediate diuine inspiration of the Holy Ghost 2 Tim. 3. 16. 2 Pet. 1. vlt. This I reckon among the benefits common for though the men inspired were all holy men yet the matter inspired serues for vse to wicked men as well as godly for though the Scriptures be auaileable onely to the saluation of the Elect yet it serues for so much information of the wicked as may leaue them without excuse and it serues to terrific them for their sinnes 4. The qualifying of the Ministers that are appointed for publike teaching for this skill is aboue nature and from the holy Ghost And Gods Spirit in the Teachers is giuen somtimes vnto the vse of wicked men as well as godly Neh. 9. 20. Act. 20. 20. and so the gift of teaching may be bestowed vpon wicked men so as they may bee like the Carpenters that built Noahs Arke and yet bee drowned themselues such was Iudas 5. The gifts of prophecying and working of miracles these are all from the holy Ghost 1 Cor. 12. 9 10 11. and yet these gifts may be found in wicked men Mat. 7. 22 23. 6. The high gifts of illumination in diuine things in the vnderstanding of the doctrines of faith that are aboue nature for all men by nature haue a veile ouer their vnderstandings 2 Cor. 3. 15. Esa 25. 8. now if this veile be in any part pulled off it is by the holy Ghost for hee is the onely spirituall annointing and eye-salue 1 Ioh. 2. 20. Rev. 3. 18. Now this gift of enlightning and tasting of the good word of God and the discerning of the heauenly things in respect of the theory of it may be found in wicked men but not with application and practise Heb. 6. 4 5. Thus wicked men may receiue so much grace as to heare and receiue the word of God with ioy so as to haue a taste of the very powers of the world to come Luk. 8. 13. but this taste is without digestion they are not soundly humbled for their sinnes nor is it sufficient to take them off from the loue of this present world nor will they yeeld themselues to be ruled in all things by
the word they reioyce in nor doe they apply the promises to themselues so as to beleeue Gods fauour and their owne saluation in the world to come 7. The gifts of restraining grace this is a great gift by which a man is made to forbeare many vile actions contrary to the bent of his owne nature and to act diuers things wholly aboue his owne disposition so as he is as if he were another man as Saul was when the spirit of God fell vpon him and so many men euen among the heathen had an expression on of valour wisdome chastity iustice c. and this was from the holy Ghost for the good of humane societies Thus God kept Abimelech from Abrahams wife Gen. 20. 6. Thus Haman can refraine his rage against Mordecai Hest. 5. 10. If this gift were not wicked men would bee as the wilde beasts of the desert And yet it is one thing to restraine a mans corruptions and another thing to mortifie them Thus of the operations of the holy Ghost tâ—at are common both to good and bad but the surpassing glory of his working is in the benefits proper to the Elect only so his works may be considered either in general or in particular The generall workes are 1. The conception and qualification of the humane nature of our Sauiour by which hee was made fit for that great worke of the redemption of all the Elect Math. 1. 18. Esay 61. 1. and 42. 1. and thus hee receiued the Spirit without measure Ioh. 3. 34. 2. His habitation in the godly their hearts being the temple of the holy Ghost so as he dwells in them after a wonderfull manner Rom. 8. 11. Eph. 2. 22. 2 Cor. 6. 3. The regeneration of all the Elect in their seasons Ioh. 3. 3. 5. 1 Thes 2. 13. Tit. 3. 5. Thus they are washed sanctified and iustified 1 Cor. 6. 11. and in respect of new graces the godly are the Epistle of Christ euery grace being as a word or letter grauen vpon their hearts by the holy Ghost 2 Cor. 3. 3. 4. The vniting of all the godly into one mysticall body being himselfe the bond of that vnion in Iesus Christ of which most glorious worke the Scriptures speak euidently Eph. 4. 3 4. 1 Cor. 12. 12 13. 5. The quickning and raising vp of our bodies at the last day Rom. 8. 10. The particular workes or things he worketh in the godly are such as these maruellous things as 1. Liberty Liberty I say chiefly from the power of sinne making a godly man able to subdue such corruptions as nostrength of nature or naturall arguments or meanes could euer master This is farre aboue restraining grace Where the Spirit of God is there is liberty 2 Cor. 3. 17. and The law of the Spirit of life which is in Christ Iesus hath freed me saith S. Paul from the law of sinne and of death Rom. 8. 2. and this the Spirit doth first by working a spirituall circumcision vpon the heart causing a man to imploy himselfe in the duties of mortification till he giue deadly wounds to his beloued sinnes and at length cast them away like a lothsome fore-skin Rom. 2. 29. making a man to accuse and condemne himselfe pray against the deedes of the flesh till hee get some victory ouer his corruptions Rom. 8. 13. and in this worke the holy Ghost discouers himselfe as a Spirit of iudgment and a Spirit of burning as the Prophet Esay calls him Esa 4. 4. Secondly by lusting against the flesh that is stirring vp consent and earnest desires and grones to be rid of the burthen of corruption Gal. 5. 17. Thirdly by causing a man to heare a word behind him when hee is about to goe out of the way either on the right hand and on the left Esay 30. that is by daily good motions and inward checks of conscience which tend to diswade a man from yeelding to any thing he knowes to be a sinne Fourthly by baptizing the penitent sinner with the baptisme of fire Matth. 3. 11. which is when the holy Ghost falls vpon his heart and so inflames his affections that he is full of indignation and a desire of holy reuenge against his corruptions and an vnspeakable zeale after righteousnesse and Gods glory 2. The infusing of diuine gifts qualifying the godly with such abilities as are altogether aboue nature such as are Faith Loue Hope and the gift of Prayer no man can beleeue things aboue reason and without meanes vnlesse he haue the spirit of faith Rom. 4. 17 18. 2 Cor. 4. 13. Heb. 11. 1. The loue of God is likewise shed abroad in our hearts by the Holy Ghost Rom. 5. 5. and it is the Spirit that makes a man hope and wait for the righteousnesse to be reuealed in another world Gal. 5. 5. and therefore is the Spirit called the Spirit of prayer or supplication Zach. 12. 11. because it is he only that qualifies a man with such a language as to be able to speake to God with iudgement affections and confidence Rom. 8. 15. Yea besides these he bestowes such gifts vpon the godly in respect of which they are said to partake of the diuine nature as they are made like vnto God 2 Pet. 1. 4. as when the Spirit makes a man resemble God in his contentment in his loue in his knowledge or wisdome and in mercy and a pure and sound minde and patience and goodnesse and such like First it is a wonderfull worke to make the heart of man vnmoueable like God delighted and pleased and at rest in himselfe without discontentment at his condition and this peace and ioy the Holy Ghost is the author of Rom. 15. 13. and 14. 17. Secondly the Holy Ghost makes a man to resemble God in his loue to the godly aboue all the people of the world and is therefore called the Spirit of loue Rom. 15. 30. 2 Tim. 1. 7. Thirdly to let goe all the other gifts of the Spirit which are mentioned in that catalogue Gal. 5. 22. I will only instance further in that grace of knowledge it is a wonderfull worke to make a man vnderstand supernaturall things the mysteries of Gods kingdome which are knowne only to God himselfe for the naturall man perceiueth them not 1 Cor. 2. 14. 13. 10. Matth. 13. 11. as to know how God stands affected to vs yea to know the height length bredth and depth of Gods loue to vs Eph. 3. 19 20. yea to know those sacred truths so as to be transformed by them and changed into the likenesse of the things taught vs from one glorious grace to another 2 Cor. 3. vlt. Now this knowledge or wisdome from aboue the Spirit worketh in vs both by curing and making sound our mindes 2 Tim. 1. 7. and by leading vs into all truth and bringing to remembrance the things which we haue heard Ioh. 14. 26. The third worke of the Holy Ghost in the elect is the fanctification of their works or
the sanctifying of them vnto obedience 1 Pet. 1 2. 2 Thess 2. 13. and this the Spirit doth by quickning them and stirring them vp to good works both by inward motions and by the ministerie of the word made effectually Thus the fruit of the Spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. and It is the Spirit only that quickens Ioh. 6. 63. and further he doth it by purifying the soule from such drosse as might hinder obedience 1 Pet. 1. 22. such as pride hypocrisie and worldly lusts and by helping our infirmities when we know not what to doe as we ought Rom. 8. 26. and by putting life into v in the manner of well-ding Rom. 8. 10. and besides by causing vs to keepe Gods statutes and to doe them Ezech. 36. 27. as it were working our works for vs setting vs to worke and directing all the worke of our hands and finally by sanctifying the offering vp both of our selues and of our seruice vnto God as the Altar sanctifies the gift Rom. 15. 16. and by opening of an accesse vnto God in all our seruice Eph. 2. 18. The fourth worke of the Holy Ghost in the elect is Consolation for he is giuen vnto them of Christ as an vnspeakable Comforter all their daies Ioh. 14. 16. such a Comforter as the world neuer had nor can receiue as Christ saith in that place and this ioy in the Holy Ghost is a prime part of the kingdome of God Rom. 14. 17. and thus he comforteth them with ioyes vnspeakable and glorious 1 Pet. 1. 9. and this makes the godly to walke on in the feare of God with great incouragement Act. 9. 31. and as he is a Comforter to them in all estates so especially in the daies of affliction and distresse he rests vpon them as a Spirit of glory giuing them such tastes of the ioyes of heauen as makes them contemne all earthly things 1 Pet. 4. 14. and this ioy they finde not only by an habituall gladnesse of heart at all times but especially in the word 1 Thess 1. 5. and in Prayer and Sacraments and fellowship with the godly The fifth worke of the Holy Ghost in the godly is strength for perseuerance and so it is his office to see to it that grace goe not out which in many Christians is but like a bruised reed or smoaking flax and thus he abideth in them for euer Ioh. 14. 16. to strengthen their inward man Eph. 3. 19. and this he performeth both by nourishing the seeds of all grace in them Esay 44. 3. and by supplying their wants Phil. 1. 19. and by a powerfull assistance in all times of triall and temptation 2 Cor. 12. 9 10. and by establishing their faith that they may hold out to the end which he doth both by bearing witnesse vnto their spirits still that they are the children of God Rom. 8. 15. and by being Gods priuie seale to all his promises and an earnest or pledge of the glory to come Eph. 1. 14. 2 Cor. 1. 22. and 5. 5. The Vses of this Article follow and First diuers sorts of men may hence be warned to looke to themselues in many things which perhaps they little thinke of men must take heed of sinning against the Holy Ghost seeing he is God and so wonderfull in nature and works Now the sinnes against the Holy Ghost are either pardonable or vnpardonable There is one sinne against the Holy Ghost cannot be forgiuen The first sort are grieuous but yet may be repented of and forgiuen and thus men sinne against the Holy Ghost 1. When they liue without the Holy Ghost as all wicked men doe that are not sanctified by the Holy Ghost Iude 19. 2. When men acknowledge not the glory of the Holy Ghost in ascribing to him the praise of all those skils or abilities they haue in any estate of life 3. When men order their affaires without seeking counsell or direction from the Holy Ghost by such meanes as he hath appointed Esay 30. 1. 4. When men will not giue eare or regard when the Holy Ghost speaks vnto them in the ministerie of his seruants Neh. 9. 20. 30. 5. When men despise the counsell which the Holy Ghost giues in the word 1 Thess 4. 8. 6. When men are so far from regarding the word that they doe purposely confirme their hearts and striue to be insensible like an Adamant lest they should heare the word God sends in his spirit by his Prophets Zach. 7. 12. 7. When men openly rebell against the doctrine of Gods word and set themselues to vex the Spirit of God in their Teachers Esay 63. 10. Such were they of whom S. Stephen said Yee resist the Holy Ghost alwaies Act. 7. 51. 8. When men tempt the Holy Ghost and that is when they will doe such things as they know are euill and put it to the triall whether they shall be punished or discouered Thus Ananias tempted the Holy Ghost that was in Peter by lying and dissembling Act. 5. 3. 5. 9. By receiuing the grace of the Spirit in vaine and this is a sinne in such as haue beene inlightned and haue had some common graces yet fall away and all comes to nothing in that no sound reformation followes 10. By quenching the Spirit and this may be committed by two sorts of men First by wicked men that haue temporarie gifts of the Spirit with some speciall tastes of remorse or ioy or of the powers of the life to come and then fall away and hauing begun in the Spirit will end in the flesh 1 Thess 5. 19. Gal. 3. 3. Secondly godly men may for a time quench the Spirit when after calling they fall into grosse sinnes which will cause the Spirit to cease working sensibly and put out the ioy and life they finde in Gods seruice and presence There is another way of quenching the Spirit and that is when the people carry themselues so as they discourage the spirit of their Teachers and make them lesse willing or able to preach in their wonted power and vigour Lastly when men grieue the Spirit of God by whom they are sealed to the day of their redemption and this is a sin the children of God are to be warned of and this they may commit if they wilfully persist in any knowne sinne either secretly or in domesticall cariage or in their conuersation abroad Eph. 4. 30. Thus of the sinnes against the Holy Ghost that may be forgiuen if men repent and beleeue in Christ There is one sinne against the Holy Ghost that can neuer be pardoned Matth. 12. 31. Hebr. 6. 4 5. and 10. 26. 29. To finde out the exact nature of this sinne is very hard but vpon the euidence of those three places of Scripture I vndertake to define it thus The sinne against the Holy Ghost that is vnpardonable is a sinne after illumination and sanctification by which a man doth wilfully and wholly fall away contemning the Gospell and
doth despight the works of the power and grace of the Holy Ghost without remorse to the death 1. When I say the sin vnpardonable I exclude all the sins against the Holy Ghost named before 2. When I say a sin after illumination and sanctification I exclude all the sins of such people as neuer had the powerfull meanes of saluation or neuer so as to worke a manifest change in them The person that commits this sin must be such a one as was before inlightned Hebr. 6. and sanctified Heb. 10. 29. that is such a one as did attaine to diuers gifts which he had not before which were wrought in him by the Holy Ghost and had a taste of the doctrine he heard and of the powers of the life to come but yet he was not sanctified with any sauing grace or repentance from all sinne or effectuall relying vpon Iesus Christ for his owne saluation He had tastes of many things but did not soundly digest any thing 3. When I say he doth wilfully and wholly fall away I meane diuers things First that this sin cannot be committed by such as continue in the same manner they were in relation to Religion it must haue apostacie in it Secondly it must be a wilfull apostacie which is when a man falls into sin not only against his knowledge but without any temptation Heb. 10. 26. and this excludes the sins of Dauid and Peter Thirdly I say it must be a totall apostacie not a falling into some one or two grosse euils but a falling away from respect of all parts of truth that should master his nature or works though he shew not all this openly but in heart he is an Apostata from all grace He doth as it were depose or abrogate all the Law Heb. 10. 28. 4. When I say contemning the Gospell I meane two things The one that he doth loath that way of saluation by Christ and the other that he doth extremely scorne the meanes of publishing the Gospell that is effectuall to worke sanctification in men and that meanes which had before power to worke change in the partie himselfe both these I take it are imported Heb. 10. 29. He may brooke the generall vse of exercises of Religion still as the Pharisees did but not that meanes that hath power and life in it 5. I adde the word despight from Heb. 10. 29. to include the sins of persecuting and blaspheming and both out of desperate malice without any colour of cause or measure of dislike This person is alwaies a knowne aduersarie and withall doth reproch godly persons and godlinesse but it is of wilfull malice which excludes persecuting or blaspheming that is done of ignorance as in Paul 1 Tim. 1. 13. 6. When I adde the works of the Holy Ghost I difference this sin from the blasphemie that is against the nature or person of the Holy Ghost for so it is no greater sin than to blaspheme the nature or person of the Father or Sonne but it is the speciall operation of the Holy Ghost that is the obiect of this sin by which God comes more neere vnto man than he is in nature or person 7. I adde works of power or grace because as vsually this sin is committed by despighting the worke of grace in other true Christians so sometimes also it is committed by despighting the works of power as the miracles wrought by Christ were reproched by the Pharisees Matth. 12. 8. I adde without remorse because I thinke that he that commits this sin is so far from being capable of true repentance that it is impossible he should get but that remorse or repentance he had when he was first inlightned So I take that place Heb. 6. and so I thinke such as haue any remorse or despaire arising from the sense of the greatnesse of their sins cannot be guilty of this sin 9. I adde to the death only to note that this is that sin which the Apostle calls the sinne vnto death in a speciall sense Finall impenitencie in any sin is vnto death but then it hath not the description going before Nor doe I meane that it cannot be knowne till death but that it will last vnto death without returning from it Now this sin is said to be vnpardonable not because it is greater than Gods mercy or Christs merits but because God hath resolued to shew his iustice vpon this sin without mercy and because in that way of sauing of men which God hath now resolued vpon all meanes of salustion are disappointed to the vttermost else if they could repent God could forgiue and this iustice of God may not seeme strange since he declares himselfe willing to forgiue all sins and doth except but this one Now the explication of this sin should serue for a warning to such heareres as haue had remorses and illumination and finde themselues in many things changed I say they should be warned to looke to themselues since this sinne can be found in no other persons and to this end they should take counsell in two things 1. Now that they are neere the kingdome of God by these effects of the Holy Ghost in them they should be carefull to goe on and neuer rest till they attaine to sound conuersion and true sauing grace and that they will doe if they humble themselues before God for euery knowne sinne especially those sins that haue beene most loued of them or most rooted in nature and secondly if they will be at the paines to vse all good meanes to get the particular assurance of Gods loue to them for these two things were neuer found in any of those that so fall away 2. My next counsell is that they take heed of those speciall sins that were in such as at length grew faultie in this vnpardonable sin that when they feele any of them in themselues they make haste to get out lest they proue forerunners of the sin against the Holy Ghost such as were in the Pharisees and others these or the like the forsaking of that meanes by which that inlightning was wrought as the Pharisees did the ministerie of Iohn Baptist Secondly the constant affectation of the praise of men more â—â—an the praise of God Thirdly habituall alienation of 〈◊〉 heart from God and goodnesse Fourthly wilfull euill practises without temptations Fifthly constant enuie at the gifts and praises of the godly Sixthly wilfull misinterpretation of all that godly men doe euen their best works especially if they be gone so far as to feele themselues to bee tempted to fall into a course of open opposing and persecuting of good men and good causes if it bee possible let them breake off and by speedy repentance preuent the horrible mischiefes they may fall into lest from these oppositions and the custome in them they fall into malice and despighting of the worke of grace Thus of the Vse of Admonition The Vses for Instruction follow and so the consideration of this Article should
teach all that haue care of their owne soule 1. To examine themselues whether they haue the Holy Ghost or not 2 Cor. 13. 5. Rom. 8. 9. Now the Holy Ghost doth discouer himselfe to be in the heart of a man by these signes all or some of them As first by the combat it raiseth in the heart against the flesh Gal. 5. 17. if there be an internall worker within vs that doth constantly oppose and striue against the secret corruption that is in our nature without doubt it is the Holy Ghost Secondly by the taste and sauour it breeds in vs about spirituall things for if the Holy Ghost be in a man his taste for earthly things is marred and he hath a sensible taste of the things of the Spirit accounting nothing more sauourie than holy things such as are the Word Prayer Sacraments godly society and such like Rom. 8. 5. Thirdly by the victory ouer the power of sin If the Holy Ghost be in vs though we may haue sin yet we are freed from the law of sin our corruptions doe not rule and reigne as they were wont to doe Rom. 8. 2. The bodie is dead in respect of sin Rom. 8. 10. The Holy Ghost doth daily set vs a worke in killing of sin one after another as they arise Rom. 8. 13. and this is done by the duties of mortification thus we are washed in the teares of repentance by the Holy Ghost 1 Cor. 6. 11. and this signe is the more cleare when it reacheth not only to the deeds of the bodie but to the sins of the heart It is an infallible signe of the Holy Ghost if a man haue felt the circumcision of the heart that is if he haue voluntarily implied himselfe in the painfull resisting and cutting off of secret euill in the minde and affections Rom. 2. 29. Fourthly by that transformation is wrought in the hearing of the word 2 Cor. 3. vlt. when a man doth not only heare with admiration but findes himselfe perswaded and presently changed vnto that grace and holinesse is taught him by the word when he is sent home another man Fifthly by the loue of God in affliction It is a speciall worke of the sanctifying Spirit of God when a man can loue God and shew it by the fruits of it euen then when Gods hand is vpon him especially when crosses doe beset him and compasse him about for that is a worke altogether aboue nature This loue to God in aduersitie hee shewes by mourning for his spirituall absence by esteeming any token of his loue and fauour aboue all things in life by delighting himselfe in Gods house and presence by refusing sin for the respect he beares to God though it might bring him neuer so much pleasure or profit by his vexation for any dishonour done to God by his longing after Gods presence in glory and by his constant care to keepe Gods commandements Sixthly by the gift of prayer when a Christian is able in secret with affection and perswasion of God as his best refuge in heauen or earth to make his daily recourse to God vpon all occasions Rom. 8. 15. Thus of the first Vse 2. Such as finde they haue the Holy Ghost should be instructed to carry themselues as becommeth so great an honour done them and shew it especially three waies First by striuing to haue and keepe their soules and bodies cleane from sinne and to make the roomes of their heart as holy as they can for the entertainment of such a diuine guest as the Holy Ghost What a businesse would there be about cleansing and trimming of our houses if some great person were to come thither Secondly we should shew that we beleeue those things taught vs concerning the Holy Ghost by seeking to him vpon all occasions when we finde any need in any thing that belongs to any of those works of the Holy Ghost But especially we should striue not only to get those great works of the holy Ghost wrought in our hearts but also wee should endeauour to shew the power of the working of the holy Ghost in vs by those outward fruits of the holy Ghost more espicially those nine fruits mentioned Gal. 5. 22. it would make a Christian appeare to bee more excellent than any man if hee can soundly act those vertues there mentioned which hee may doe by the holy Ghost that is in him And it were very profitable if men would striue to act them and to lay this patterne still before them Now the things he should expresse are 1. Loue that is a louing behauiour towards the godly yea towards all men such a behauiour as is without hatred emulations enuyings censuring and the like workes of the flesh 2. Ioy that is such a behauiour as expresseth contentment and comfortablenesse both in our spirituall estate in relation to God and in our outward condition in the world 3. Peace that is such a behauiour as is quiet from medling with other mens businesse and is free from discord and contention or sedition or heresies the workes of the flesh mentioned before 4. Long suffering that is such a behauiour as can beare with the infirmites of those with whom hee conuerseth and that is not easily prouoked by slight iniuries but passeth by or pardoneth many a wrong 5. Gentlenesse which is when a man is easie to be spoken to in any businesse without sowrenesse or pride or frowardnesse and doth treat with others in a quiet and humble manner 6. Goodnesse that is such a behauiour as is full of good fruits of mercy when a Christian doth striue to become as helpfull and as profitable as possible he may to all sorts of people where he liueth 7. Faith that is fidelity when a man is iust in his words and promises that hee may bee trusted as safely as if men had his bonds or obligations and withall doth detest lying and deceit and all courses of fraud and guile 8. Meeknesse which consists in the suppressing of anger and inward perturbations which arise from frowardness and discontentment when a man can shew himselfe to be able to beare crosses or prouocations without passion or worldly distempers 9. Temperance which restraines our cares and proiects and excesse in minding or seeking the honours riches or pleasures of life and makes vse soberly of diet apparell recreations and the things wee doe possesse Thus of the second vse Thirdly all men should hence learne to make very high account of all true Christians and to haue them in very high honour because they haue the holy Ghost and vpon them hee hath wrought all those wonderfull workes spoken of before They should bee vsed as the Princes of God in all places where they come Pharaoh when hee would preferre Ioseph could say Where could wee finde such a man in whom is the Spirit of the high God Gen. 41. 38. Thus of the vses for instruction Lastly this Article should be very comfortable to the godly and that in
vs in diuers things page 192 Wicked men likened to Beasts page 193 Gods seruants must learne of Beasts page 194 Beast hurt without the Campe fore signified Israâ—l page 382 How Christ is Begotten page 237 How the Father did Beget the Sonne shewed by way of negation in seuen things page 129 Gods Begetting of Christ informes vs of two things page 130 A threefold manner of Being of things page 120 A two fold Beginning page 103 I Beleeue the Christians answer all his life page 17 Truely to Beleeue the Articles hath in it six things page 18 Beleeue aboue reason page 409 Beleeue in Christ page 209 Right Beleeuing in Christ casts out six things page 309 It hath in it foure things Ibid. Beliefe of our saluation in Christ hath in it six things Ibid. How we must Beleeue in Christ. page 210 Foure Rules for the attaining this right Beliefe page 211 Foure motiues to this duty Ibid. Eight benefits that come to vs by Beleeuing in Christ page 212 What it is to beleeue in God page 113 Three sorts of men doe not Beleeue in God page 114 Tenne things in the manner of Beleeuing these Articles page 19 Christian simplicity in Beleeuing must haue two things in it page 21 Questions about Beleeuing answered page 38 Christ Betrayed many waies page 333 Christ abased at his Birth for three Reasons â—18 Bishops of Rome oppose Christs Kingdome page 358 What it is to Blesse page 479 Christs Bloud shed vpon the Crosse for seuen reasons page 391 Body of man excells all other Bodily creatures in fiue things page 195 Gods Workemanship to make a Body Ibid. Christs Body needes no embalming page 441 Why it did not putrifie page 442 Fiue Books opened at the last day page 521 Not a Bone of Christ broken page 428 Creatures in Bondage how page 531 Christs Buriall He was Buried for seuen reasons page 434 Place where he was Buried page 435 Christ Buried by whom page 436 By rich men why Ibid. Manner of Christs Buriall page 439 He was wrapped in fine linnen page 440 C. TWo signes of a Childe of God page 356 Christ the signification of it page 218 Christ doth two things for vs. page 320 Christ carried from Annas to Caiphas page 351 The indignities the Iewes offer to Christ page 355 Christ indited and condemned for three reasons page 357 Christ charged with three things page 364 Christ falsely accused Ibid. Christ a King page 365 Christ stripped of his clothes why page 381 Christ slaine from the beginning in seuen respects page 426 Christ a sweet Sauiour page 440 Christ suffered strange indignities and scornes for two reasons page 380 Christ lifted vp vpon the Crosse for three reasons page 391 Why Christ did not saue himselfe from the Crosse page 394 Christ first humbled then exalted page 302 Christ did absolutely fulfill the whole Law for three reasons page 103 Christs conception declared by an Angel why page 259 Christ conceiued of the holy Ghost page 260 An Obiection answered Ibid. Two things done by the holy Ghost in this conception page 261 Christ conceiued without sinne page 262 Diuers Obiections answered Ibid. How Nature proceeds in the conception page 263 The manner of Christs conception page 265 Why Christ was so conceiued page 266 When the Virgin conceiued Ibid. Effects of Christs conception Ibid. Christs conception a medicine against originall sinne page 269 Christ Crucified The place where he was Crucified page 382 Crucified without Ierusalem for foure reasons page 382 Christ Carried his Crosse for two reasons page 384 Christ Crucified for foure reasons page 387 Christ Crucified becomes a sacrifice page 388 Christ crucified with his hands spred abroad for two reasons page 391 Christ lifted vp vpon the Crosse for three reasons Ibid. Christ crucified in the midst of theeues for foure reasons page 392 Christ tooke a true body page 267 Christs call at the last day page 533 Difference of being in Christ page 267 Christians like Ezekiels bones page 477 Christians resemble sheepe in foure things page 518 Distinction of true Christians page 438 Coniunction betweene Christ Christians page 526 Christians highly to be esteemed page 553 Church The originall of the Church page 429. 561 Church diuersly taken in scripture page 556 Definition of it page 557 The generall nature of it Ibid. How the Church from the beginning is called Catholike page 558 From what the Church is called page 560 To what it is called page 561 Members of the Church written in the Booke of life page 562 Church borne of God Ibid. Christ the Head of the Church Ibid. Churchmen most malicious against Christ page 358 Computation of the Romans page 440 God communicates himselfe vnto the creature three waies page 257 Christ condemned that we might bee saued page 378 A true Conuert cannot abide sin page 406 A true Conuert loues Christ better then his old acquaintance page 407 Euil Conscience what it doth page 347 377 Cost in Christs seruice page 439 Couetousnesse the cause of Iudas sinne aggrauated page 328 Beware of Couetousnesse page 331 Couetousnesse defined Ibid. Couetous heart not without the Diuell in it Ibid. Couetousnesse foure signes of it page 332 Couetous care vaine in diuers respects Ibid. Couetousnesse 4. vile effects of it page 333 Counsell of God cannot be altered page 368 Testimony of Counsels no infallible markes of truth page 359 Counsels against Christ as well as for him page 226 Sentence of condemnation at the last day page 527 Creation CreatioÌ„ a work of the whole trinity page 145 How all-things were created page 169 Created in six dayes why page 146 Creation the end of it Gods glory page 147 Gods power manifested in the Creation Ibid. Gods goodnesse appeares in the Creation page 148 Gods wisdom appears in the CreatioÌ„ Ib. A curious question about the Creation answered Ibid. Creation teacheth eight things page 149. Giue God the glory of our Creation page 200. Wee should answer the end of our Creation page 201 Doctrine of the Creation terrible to wicked men page 150 Comfortable to the godly page 150,202 Creation of new Heauens page 531 Creatures set at liberty at the last day page 532 Creatures how they discerne things page 59 How God knowes them page 60 Creed The Analysis of the whole Creed page 16 What the Creed is page 3 Why the Creed is called a patterne page 5 Creed called a little Bible Ibid. What respect wee should haue to this Creed page 6 Twelue reasons for it Ibid. Doctrine of the Creed Catholike page 7 No Science hath such a subiect as the Creed page 6 Creed food for all sorts of Christians page 9 Creed the character of the Church Ib. Creed a touchstone to try all religions by Ibid. How called the Apostles Creed page 11 Creed not collected by the Apostles Ib. Gathered out of Apostoticall writings page 12 Creed came not in all at once page 13 When it was finished page 14 Why called the Apostles Creed Ibid. Diuers
It teacheth vs diuers things page 62 It is comfortable to the godly page 63 God is good in himselfe two wayes page 63 Gods goodnesse shewed to man fiue wayes page 64 GOD vnited to man foure wayes Ibid. God delights in his people page 65 He procures all good for them Ibid. Gods loue fiue properties of it Ibid. Gods mâ—rcy six praises of it 66 Effects of his mercy Ibid. God visits from on high three wayes Ibid. Gods graciousnesse page 67 Gods bounty shewed to all though in a different manner page 68 Gods bounty in offering the meanes of grace which are three page 69 Gods patience admirable in foure respects Ibid. Gods patience in great prouocations Ibid. Aggrauations of Gods prouocations from the person prouoking page 70 God prouoked by great euils Ibid. Manner of Gods exercising his patience Ibid. Ends of Gods patience page 71 Causes of Gods patience Ibid. Knowledge of Gods goodnesse informes vs of foure things Ibid. No goodnesse comparable to Gods for fiue reasons page 72 Gods goodnesse should compell vs to seuen duties Ibid. Gods goodnesse praysed foure waies page 73 Gods goodnesse set out in fiue things page 36 Gods goodnesse must force vs vnto Repentance diuers wayes Ibid. Gods goodnesse must make vs loue him page 74 Esteeme of Gods loue Ibid. Striue to imitate Gods goodnesse page 75 Gods goodnesse comfortable against our sinnes Ibid. And in case of affliction 4. waies page 76 It may humble 4. sorts of men Ibid. God is truth in himselfe three wayes page 77 God is true towards the creatures in his workes Ibid. And in his words foure wayes Ib. Gods truth manifested in two things page 78 Gods truth teacheth vs seuen duties Ibid. It comforts the godly page 79 It informes vs of 3. things page 80 Gods righteousnes magnified 6. waies Ibid. Iustice of Gods grace shewed in seuen things page 82 Gods Iustice to the godly teacheth them three things Ibid. God is iust to the wicked in two things page 83 God most terrible to the wicked proued by six arguments page 84 Examples of Gods Iustice Ibid. Gods Iustice vnauoidable page 85 86. Obiections of the wicked against Gods Iustice answered page 86 Gods Iustice must humble wicked men page 88 Yet they must not despaire Ibid. Nothing will quench Gods wrath but the Bloud of Christ Ibid. Gods Iustice vpon wicked men teacheth the godly foure things page 89 Gods glory Ibid. Gods happinesse to be adored for three reasons page 90 Gods glory excels the glory of Kings in foure things page 92 Excellency of Gods praise set out foure wayes Ibid. Gods glory excels in respect of obedience three wayes page 92 Man giues glory to God three waies page 93 We giue glory to God in our hearts six waies Ibid. In our words fiue waits Ibid. In our workes fiue waies page 94 Fiue rules for the attaining to the knowledge of Gods glory page 95 Gods glory comfortable in diuers things page 96 Gods infinite greatnesse what it is page 97 What it comprehends Ibid. Perfection of Gods nature Ibid. This serues for diuers vses Ibid. Gods Omni-presence page 98 Obiections against it answered page 99 How God returnes to the godly Ibid. Gods Omni-presence serues for diuers vses page 99 Gods immutability page 105 How God is immutable Ibid. In what respects he is immutable Ibid. Obiections against Gods immutability answered page 106 Gods immutabilty may serue to humble men page 108 It teacheth three things page 109 It is comfortable in foure respects Ibid. God is a Spirit it teacheth fiue things page 110 God is one Ibid. How he is one page 111 Six vses of Gods vnity page 112 Gods promises must be relyed vpon for six reasons page 113 What things God cannot doe page 140 Gods omnipotency teacheth vs ten duties page 140 God rested vpon in all dangers page 141 We sinne against Gods power six waies page 142 Mistery of godlinesse page 483 Six priuiledges of the godly page 337 Golgotha why so called page 683 Christ suffered here for three reasons Ibid. Ghost what it signifies page 536 A full possession of glory at the last day page 524 A signe of grace to thinke honourably of Gods Seruants page 408 Graues open page 432 Christ in the Graue till the third day page 441 Why three daies page 442 H. OVr Hearts must be clensed page 551 Hades what it signifies page 446 Wicked hate the godly for their goodnesse page 394 Heare Christ page 224 239 Heauen not had for merits page 413 525 Elect in Heauen possessed of foure incomparable benefits page 529 Our conuersation must be in Heauen page 488 What is meant by Heauen page 151 It consists of two parts Ibid. Of that Heauen where God is The names giuen vnto it page 152 Substance of it Ibid. Glory of Heauen admirable page 153 Three questions about this Heauen answered page 154 Consideration of this Heauen should worke in vs three things page 155 Manifest our desire after Heauen by seuen things Ibid. Second Heauen called the Firmament God the maker of them page 165 His praise magnified for this in fiue things Ibid. Strange constitution and nature of those Heauens Ibid. End why they were made page 166 Hosts that people the Heauens praised for foure things Ibid. This teacheth vs 4. things Ibid It is comfortable in diuers respects page 167 Christs soule went not locally to Hell page 413 Descension into Hell page 444 These words not in the most ancient Creeds Ibid. Yet haue beene receiued for many ages Ibid. Diuers acceptions of the word Hell in the Originall page 445 How Christ may be said to descend into Hell Ibid. He may be said to descend in respect of the whole man in foure respects page 445 Christ descention an Epitome of all his â—assion page 448 Christ in his body descended into Hell or the graue Ibid. He bore hellish sorrowes page 449 Christ would not work myracles before Herod why page 366 Herod clothes Christ in a white Robe what it signifies page 370 Heretiques called Patri Passiani page 305 Disciples receiue the Holy Ghost page 463 What it is to beleeue in the Holy Ghost page 537 Holy Ghost is God Ibid. Holy Ghost his nature page 538 Operations of the Holy Ghost Ibid. 7. Operations common to all men page 539 Operations of the Holy Ghost in the Elect page 541 Infusion of diuine gifts a worke of the Holy Ghost page 542 Holy Ghost makes a man resemble God page 543 Holy Ghost our Comforter page 544 Men sinne against the Holy Ghost diuers wayes page 545 The sinne against the Holy Ghost described page 546 How it is vnpardonable page 547 Fore-runners of this sinne page 549 Signes of the inhabitation of the Holy Ghost page 550 Fruits of the Holy Ghost page 552 Inhabitation of the Holy Ghost comfortable page 553 Care of a Holy life page 488 Christs Humanity glorified not deified page 463 An ill Husband may make others suffer for their faults page 376 It is hatefull to
from the natures of all other things and therfore nothing can be found to liken God to it without singular iniurie Esay 40. 17. 4. God doth not now appeare to vs as hee did to the Fathers in the first Ages of the World 5. We are destitute of the helpe of Demonstration à priori as they call it in Schooles There was no essence before him nor any thing that might leaue the name or nature of a cause of his being 6. We are in and of our selues much more vnable to conceiue of God then we were at the first in our Creation by reason of our fall from God into sinne The light we had being put ouâ— and nothing left but sparkles these sparkles left breed more smoake in our mindes then either heate or light for 1. There is in vs naturally a world of Atheisticall conceits strange opinions about God as appeares not onely by the variety of strange Religions but also by that naturall Atheisme which euery man by occasion feeles in himselfe when he either doubts of God and thinkes things that bee altogether disagreeing and disproportionall to the Nature of God 2. A singular debility and impotencie to take in the doctrine of God especially with affection into our hearts 3. A slippery kinde of Leuity in our mindes that what we do receiue we loose and forget or else change into other conceites 4. An vnspeakeable kinde of sluggishnesse and vnwillingnesse to be at paines to study this doctrine 5. What knowledge of God doth come into our mindes for the most part we staine it miserably with villanous and filthy thoughts and desires 6. God hath reuealed to vs but onely his backe parts in this life wee cannot see him face to face Exod. 33. 7. The diuells vse all their methods to keepe men without the knowledge of God 8. The world distracts vs and deuoures vsually the time should be spent about the studie of God 9. God himselfe that he may be reuenged on the ingratitude of many men doth hide himselfe out of the way from them And it is necessary wee should take notice of this difficulty of the knowledge of God both to humble vs and to quicken vs to the more diligence and to make vs more thankefull if God be pleased in any measure to reueale himselfe to vs. For the third though it be thus extreame difficult to know God yet we must not dispaire of it as of a thing impossible for though the creature of it selfe cannot conceiue God yet God can reueale himselfe to the creature according to the the creatures capacity God that dwelt in the secrets of Eternity onely knowne and seene to himselfe since the Creation hath bin pleased to come out of his secret seate and by certaine meanes or degrees to make himselfe knowne to men as 1. By planting in the minde of man certaine naturall and common Notions and generall principles concerning God These were and are in euery man like little sparkles of light and fire fastened in mens mindes and such as by glimpse shew some little conceptions of God 2. By Apparition God was pleased in the first Ages of the world to appeaâ—e vnto men and by some certaine visible signes of his presence to acquaint himselfe with man 3. By the booke of the creature for by vnfolding before man in an open and â—â—sting shew the various formes and shapes of things which he made he by them did augment the light of the naturall sparkles and euidently confirme and proue his Diuinity Wisedome Power and Goodnesse to man Rom. 1. 4. When none of these were sufficient to bring man to a perfect knowledge of God nor to so much as might saue his soule and bring him into happy fellowship with God God was pleased in the book of Scripture to extract out of the infinite depths of knowledges which were in his eternall minde a frame of descriptions and testimonies concerning himselfe and his will and this in his due time by degrees he gaue vnto the Church and is contained in the writings of the Prophets and Apostles 5. To make all these helpes more effectuall vnto the eternall blessednesse of the Elect he sent his owne Sonne who was the ingrauen forme of his Person and his perfect Image to take mans nature and to come and dwell amongst vs and through his humanity to make God as it were after a most glorious sort visible The God-head shining through his flesh as the Candle through the Lanthorne Ioh. 1. 14. 9. and in that nature hee did himselfe teach and instruct man coâ—cerning God Heb. 1. 1. 6. Hee hath made himselfe further knowne vnto certaine choice men by inspiration that is by a speciall inlightning and breathing of the holy Ghoâ—â— 7. He is daily discouered vnto his children by effects especially by his blessings and benefits and long-suffering and manifold goodnesse Exodus 34. and among these by the entertainement hee giues to the soules of his people in his house and by the â—oyes in his presence Yea so farre is the Lord pleased to reueale himselfe this way to his people that they are said not onely to see God but to behold his beautie Psal 27. 4. 63. 2. It is true the vnquiet heart of man is vexed because God is not visible to his eyes as if the knowing of God by colours were the only pleasing way of seeing him Thy bodily eyes cannot see God what then If thy eyes cannot discerne God is it any greater thing then that thy hands or feete cannot discerne other thing God is discerned by such Instruments as are capable of him But thou wilt say not onely thy eyes but thy reason cannot reach God so as to ease or please thy minde I answer that some things are infra rationem below reason and so are all things discernable by sense onely Some things are iuxta rationem agreeable and discernable by reason and so are a multitude of things in nature Some things are supra rationem aboue Reason and so are diuers things in the doctrine of God especially the Mysterie of the Trinity and the like Now though Reason will not reach heere yet God hath not left his children destitute but hath giuen them an instrument from heauen which is capable of these things and that is Faith And yet God hath not altogether abandoned the vse of senses in his children for the knowledge of him for they know God by sight in his creatures and by hearing in the word and by trusting in his blessings 1. Pet. 2. 3. That this point may bee yet more clearely vnderstood wee must consider the different waies how God is knowne by seuerall things first himselfe knowes himselfe with infinite perfection of absolute knowledge and so hee is knowne onely to himselfe secondly Christ man knowes him by vnion that is by vertue of his vnion with the diuine nature hee doth after a way vnspeakeable and vnimitable see and vnderstand the God-head thirdly the Angels and
appellation of God 2. By liuing without care and therein being like little Children and this we do when we commit our soules and bodies and liues and children and states and all our waies vnto God 2. Tim. 1. 12. Psal 37. 3. When in Aduersitie wee runne to him for refuge and so make our moane to him that wee rest with patience and good perswasion that God will cause all to worke for the best to vs. It should much trouble vs if in soundnesse of practice we haue not learned this first lesson of belieuing in God Wee should be much displeased with our selues if our hearts be vnquiet and any way vnapt to rest and waite vpon God Psal 42. 12. and we should often beseech the Lord to helpe our vnbeliefe Hitherto of the Nature of God and of beleeuing in God The next thing Faith takes notice of is the Relations in the God-head and so God is the Father the Sonne and the holy Ghost for this terme God is to bee applied not onely to the Father which is the next word but to the Sonne and holy Ghost as followeth after in the Creed and therefore wee must reade with a Comma after this word God thus I beleeue in God the Father to reade without a Comma that is Hereticall for if we reade thus I beleeue in God the Father it would sound as if the Creed should say that the Father were God only not leauing the terme God to be carried to the Son and holy Ghost Before then I come to speake of the Father I must entreate of God as he is three Persons both Father Sonne and holy Ghost And this is one of the deepest and dreadfullest Mysteries in all Religion where I must proceed in this order first to proue the Trinity by Scriptures secondly to explicate the doctrine And thirdly to answer certaine obiections might arise in mens mindes about it Because these things about the Trinity are most wonderfull and aboue the reach of the creatures we must seeke testimonies to ground our consciences in the beliefe of them such as may be firme and euident It is a difficult thing to bring the heart of men solidly to assent to such secrets as these as are not onely beyond the sight but aboue the reason of men and the minde may easily vanish into wilde speculations if we be not well grounded with sure Euidence nor can wee haue light from the booke of Nature to informe vs for what any Heathen man hath spoken of an Eternall mind word and spirit they spake by tradition from the Hebrewes and vttered it perhaps in a false and corrupt sense T is the booke of Scripture must only informe our faith herein The proofes for the Trinity are gathered both out of the Old and New Testament and so they either prooue there were more Persons then One or else expresly that there were Three Persons That there are more Persons then One is prooued by the terme ELOHIM which is vttered in the plurall number as if it should sound Gods as Gen. 1. 1. In the beginning Gods or ELOHIM created Heauen and Earth Created is in the singular number to shew the vnitie of the Essence and ELOHIM in the plurall to shewe the Trinitie of the Persons so Gen. 1. 26. Let vs make man in our Likenesse Let vs shewes more Persons and likenes being in the singular number shewes vnitie of Essence And verse 2. besides the Lord there is mentioned the Spirit of the Lord sitting vpon the waters Iosh vlt. 19. Ye cannot serue the Lord because he is ELOHIM sancti holy Gods And Ieremy 10. 10. The Lord is the liuing Gods or ELOHIM and King euerlasting Hos 1. 7. I will saue them in the Lord their God Gen. 19. 24. The Lord reigned from the Lord fire and brimstone Exod. 23. 20. 21. The The Lord sends his Angell whose name is IEHOVAH Dan. 9. 19. Heare oh Lord our God for the Lords sake Psa 110. 1. The Lord said to my Lord sit thou at my right hand Ier. 32. 5. 9. 33. 15 16. The Lord shall raise vp a Branch whose name is THE LORD Now that there are three Persons and no more nor fewer is proued by places more obscure or more expresse The Trinitie hath beene obserued in such places as these Esay 6. 3. where the Angells say thrice Holy and so where IEHOVAH is three times repeated Numbers 6. 23. Esay 33. 22. But the most expresse places are in the New Testament A manifest reuelation of the Trinitie was in the Baptisme of Christ The Father speaking from heauen the Sonne standing in the Riuer the Holy Ghost descending like a Doue Matth. 3. 16. 17. and so in the Institution of Baptisme we are to be baptized in the name of the Father and of the Sonne and of the holy Ghost And Ioh. 14. 16. 17. I will aske the Father and he shall giue you another Comforter the Spirit of truth and the 1. Ioh. 5. 9. There are three in Heauen the Father the Word and the Spirit And the like euidence is in these places 2. Cor. 13. 13. Tit. 3. 5. 6. Eph. 2. 18. In the Explication of the doctrine of the Trinitie we must be wise to sobriety because it is wholly secret rather to be belieued then to be demonstrated or described It is a doctrine may be apprehended but neuer comprehended no not by the light of grace nor fully and wholly by the light of glorie as being aboue the reach not onely of men but of Angells A mystery to be adored by humble faith and piety not to be searched without curious yea furious temerity For it is so admirable as Reason cannot expresse it and so singular that example cannot declare it to vs for the Images or Similitudes borrowed out of the booke of Nature may rather shew that the doctrine of the Trinitie doth not destroy Nature then giue vs any pattern which can sample out the thing it selfe and besides to erre here is the most dangerous of all errors For as nothing is sought with more difficulty or found with more profit so nothing can bee mistaken with more perill And therefore as a Father sayd well seeing wee cannot finde out what God is wee must take heed that wee thinke not that of him which he is not yet must wee not wholly neglect the doctrine because a necessitie lyes vpon vs to belieue and therefore though men and Angels haue cause to stand and wonder at this secret that God should beget a Sonne and that from that Father and Sonne should proceed that Spirit the Sanctifier yet because God will bee so acknowledged of vs wee must make vse of our faith to belieue what our reason cannot describe to vs. Three things then for our capacities are to be thought vppon The first concernes the Matter of this Mysterie The second the termes by which it is exprest and the third the answere of certaine Obiections might arise in our mindes For the first
we are to consider what a Person is and then how these three Persons do agree one with another and how they differ one from another A Person is an vnderstanding substance indiuiduall and incommunicable which is not sustained in any other or by any other It is an vnderstanding substance so it excludes plants and beasts which are no persons though they be substances and it is not sustained in any other and so excludes the humane nature of Christ which is therefore not a Person because it subsists in the Diuine Nature and it is incommunicable to distinguish it from the Essence which is communicated to all the Persons Foure things are common to each Person in the Trinitie First Truth and so each Person is the true God hauing all the properties of God and doing all the actions of God and receiuing all the worship of God Secondly Mutuall Immeation or Immanencie as they call it which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which none of the Persons are separate from the Diuine Essence but subsist in it and so all meet in the Essence Thirdly Perfection by which each of the Persons are not a part of the Diuine Essence but the whole Diuine Essence is in each Person Fourthly Distinction so as euerie Person is distinguished from the other Persons so as the Father is not the Sonne nor Holy Ghost nor the Sonne the Father or Holy Ghost nor the Holy Ghost the Father and the Sonne For the first of these things in common which is Truth so as each Person is the true God It needes not much explanation for the sense for vnder that Head three things are giuen to each Person in common First the properties of the God-head so as each Person is Eternall Infinite Immutable in life knowledge holinesse and glorie and so Secondly the Actions of the Deity are common to euery Person according to that Rule in Schoole Opera Trinitatis ad extra sunt indiuisa The workes of the Trinitie that issue outward are vndiuided So the Father creates the Sonne creates and the Holy Ghost creates as there is one worke so there is but one worker which is God in three Persons To make man in Gods Image is common to all three Persons Let vs make man c. Gen. 1. 26. soe Iohn 5. 19. what the Father doth the Sonne doth the same and in many other places And as they agree in working so doe they in worship all diuine worship doth equally belong to each Person For the second which is the mutuall seating or meeting of all the three Persons in the same Essence so as they are one in another diuers Scriptures proue so Christ saith I am in the Father and the Father is in me Iohn 14. 10. and this must needs be so because the essence of God is infinite and therefore euery person possessing it it must needs follow that wheresoeuer one is there the other are also and that one is in another so as there can bee no place or thing where one of them is but there the other are also Excellent is that saying of that Father concerning the three Persons in the Trinity Singula sunt in Singulis c. Each are in each other and all in each and each in all and all in all and one all Hee that seeth this in parte darkely as in a glasse let him reioyce that hee knowes God and as God let him honour him and giue him thankes He that seeth it nor let him tend to see it by godlinesse and not to calumniate by blindnesse for God is one and yet there is a Trinity c. Thus Hee For the third the whole Essence is in each Person They are all consubstantiall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like essence onely no◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a diuers essence nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue one Nature common to them but not the same in number as it is with men nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as haue euery one a nature that no other either person or thing hath as the Sunne and Moone haue such a Nature as no other haue there being but one Sunne and one Moone but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all of the same substance Coessentiall and Consubstantiall For the fourth That the Persons are distinguished is common to all the Persons how they are distinguished is that which is to bee considered in the next place Distinction imports Opposition Now there is a threefold opposition The greatest opposition is amongst contraries for these fight one against another There is also a middle opposition which is in things onely disparate as they call them as betweene men and beasts so as a man is not a beast The least opposition is betweene things that are relate as the Father is not the Sonne the Subiect is not the Prince and the like this opposition betweene things in relation is in things that doe in many respects agree and this distinction agrees to the Nature of God and is the least of all distinctions The difference of the Persons is two waies to bee considered for first they differ from the Essence and then one from another The Persons in the Trinity differ from the Essence which that it may bee vnderstood wee must know that some things differ Ratione not Re that is not in deed but in respect of our conceiuing as for instance The Attributes of God differ but how not in deed nor in themselues but onely in our cogitation of them and so the power of heating and of drying in the Sunne differs onely in respect of conceiuing for in the power it selfe there is no distinction to bee found it is found onely in our heads But this is not the difference in the Trinity for the Persons differ one from another really and would so doe if wee neuer thought of them A reall distinction is grounded either vpon the respect of the essence of things or in respect of the manner of being A distinction in respect of essence is not in the Trinity for all the Persons haue the same essence it remaines then that the Persons in the Trinity differ from the essence onely in respect of the manner of their being and so in short differs from the essence as the manner of a thing differs from the thing it selfe The manner of being in euery thing doth determine it Now things in respect of the manner are three waies to bee considered of for there is the manner of the essence the manner of hauing that essence or the manner of subsisting The manner of the Essence is shewed by Attributes as when we say It is true good Iust c. The manner of hauing that essence is either with or without dependance as in the creature the manner of their hauing their essence is by dependance vpon God and in the Creator the essence is had
in Vnity for we may fall vpon such formes of speech as may be extreamely erronious and dangerous and for the helpe of the ignorant I will note diuers of the speeches which are dangerous and vnsound as that there are three Gods three Eternalls three Almighties c. or that the Essence is distinguished into the Father Son and holy Ghost that God is threefold or that there is a triplicity in God that God doth beget another God that the Father is another thing from the Son that the Sonne and holy Ghost haue a beginning of their Essence that the Person was begotten or did proceede from the Essence by discerning where the errour lies in these sentences wee may try our skill in the former doctrine of the Trinitie 5. The Doctrine of the Trinity should be wonderfull comfortable vnto the true Christian because as the Apostle Iohn shewes there are three in Heauen the Father the Word and the Spirit which will auouch the happinesse of the true beleeuer and his comfort may be increased if he consider what was before taught that all three Persons doe ioyne in the work of his Redemption 1. Iohn 5. 9. Lastly it is not vnprofitable out of the Doctrine of the Trinity to shew how all sorts of Hereticks haue assaulted it bin confuted by it which may be briefely thus shewed We must beleeue that in the Trinity there is nothing created as Dionisius would haue it nothing vnequall as Eunomius and Aetius nothing before or after or lesser then other as Arius said nothing forraine or seruing to another as Macedonius said nothing inserted by stealth or perswasion as Manichaeus said nothing corporeall or in fashion of bodies as Melito Tertullian and Vadianus said nothing inuisible to themselues as Origen said or visible to the Creatures as Fortunatus said nothing diuers in motion or will as Marcion said nothing taken out of the Essence of the Trinity and put into the Nature of the creatures as Plato and Tertullian said nothing singular in office or communicable to another as Origen said nothing confounded as Sabellius said Aug. Tom. 3. Thus of the Trinity in generall The Father This terme Father is attributed to God both essentially and personally Essentially and so the terme belongs to each Person in the Trinity as being a terme that followes the God-head Mat. 23. 9. and thus God is said to bee a Father diuers waies as first by Predestination because he inrolls the Elect as Sonnes from all eternity Ephes 1. 3. secondly by Creation because he made things to be of nothing by his owne power thus Adam is said to be the Sonne of God Luke 3. 38. and and God is called the Father of spirits Heb. 12. 9. thirdly by temporall redemption and so God is acknowledged for the Father of the Israelites because hee made them a people to himselfe and brought them out of Egypt and gaue them the outward priuiledges of his children Esay 63. 16. 11. 12. fourthly by regeneration when hee changeth our natures and makes them like his diuine Nature 2. Pet. 1. 4. and so wee are sonnes so soone as we beleeue Iohn 1. 12. and so soone as he giues vs the Spirit of Sanctification and Adoption Rom. 8. 15. fifthly by personall vnion and so Christ in respect of his humane nature is the Sonne of God because that nature doth subsist in the diuine Nature Luke 1. Now all these waies God is a Father by grace and in respect of Regeneration the second Person in the Trinity is called a Father aswell as the first Esay 9. 6. 7. and is said to haue an ofspring and generation Esay 53. 10. Lastly God is said to be a Father by Nature and by generation as he begets a Sonne consubstantiall with himselfe and so the first Person in the Trinity is called Father onely as he is the Naturall Father of our Lord Iesus Christ In the Creed heere Faith beholds God as a Father principally in respect of eternall generation as the first Person in Trinity is the Father of the second but withall as it extracts vertue out of that high Mysterie it layes hold vpon the Father of Christ as he is our Father in Christ also for Faith is of that Nature that when it laies hold of any thing it will not off till it haue gotten by contemplation and conclusion what may be collected any way from thence Wee are first then to consider of God as the Father of our Lord Iesus Christ and then as our Father As God is the Father of our Lord Iesus Christ these things would be proued and opened 1. That God doth beget a Sonne 2. That IESVS CHRIST is that Sonne 3. The manner of this Generation For the first that God hath begotten a Sonne is a Mysterie beyond the reach and comprehending of all men and Angels yet is it a truth in many Scriptures charged vpon vs to beleeue as namely Psal 2. 7. Iohn 1. 14. Iohn 3. 16. 1. Ioh. 3. 8. 5. 13. Mat. 28. 19. For the second that the Lord IESVS CHRIST is that Sonne of God is apparant by Scripture too Rom. 15. 6. Col. 1. 3. Ephes 1. 3. Mat. 16. 16. Mat. 3. 17. 2. Cor. 1. 19. 1. Ioh. 1. 4. 4. 15. 5. 20. 2. Ioh. 3. For the third how the Father did beget the Sonne is vnknowne vnto vs It is a secret cannot be reuealed to vs especially in this mortality Pro. 30. 4. onely by way of Negation the Scripture intreating of it shewes vs that God doth not beget his Sonne as men beget theirs for 1. Men beget without themselues so as the Sonne is diuided from the Father but so doth not GOD the Father beget Christ his Sonne hee is distinguished from the Father but not diuided the Father begets in himselfe 2. The substance of the Son amongst vs may bee like the Father but it is not the Fathers substance But in the Trinity the Father and the Sonne are of the same substance consubstantiall 3. In corporall Generation the Father deriues vnto the Sonne but a part of his substance but GOD the Father communicates his whole substance to his Sonne 4. The creature begets a Son that is mortall but God begets a Son that is immortall 5. The creature begets in time but God begets in eternity which hath three differences in it for first the time may be named when the creature did beget the Creator begets before all time Pro. 8. 22 c. 30. secondly the creature ceaseth begetting but God the Father begets his Son eternally he alwaies begets Psal 2. 7. thirdly the substance of the Father was before the substance of the Sonne but not so in this eternall generation Christ is of the Father but not after the father 6. Among the creatures the Son is subiect to the father but in this eternall and diuine generation the Sonne is equall to the father Subiection is due to God the father from all creatures but not from the Sonne or
39. The iudgements God will bring vpon them cannot be auoided Esay 14. 25. 27. Lastly the consideration of Gods Almightinesse is wonderfull comfortable first to the godly and that many waies for first they neede not feare any wants for they haue a father that is almighty and besides they neede not feare any aduersaries for the gates of Hell shall not preuaile against them Mat. 16. 18. and they shall ouercome all aduersarie power because he is great that is on their side 1 Iohn 5. 4. though they should walke through the valley of the shaddow of death they neede feare no euill Psal 23. 4. and for spirituall enemies they neede not feare because God is able to keepe their soules which they haue committed to him 2 Tim. 1. 12. and we shall be kept by his power to saluation 1 Pet 1. 5. Againe it may be a great comfort to them in prayer because God is able to doe aboue all that they can aske or thinke Ephes 3. 20. 21. and further Gods power may settle them and establish their Faith and Ioy in those great workes of God propounded and promised in his word such as are the forgiuenesse of all sinnes the resurrection of their bodies and eternall life 1 Cor. 6. 14. Moreouer that God their father is Almighty may comfort them in this respect because then by his power they also may doe all things What is it a Christian cannot doe that hath the vse of Gods power Paul can want and he can abound c. by the power of Christ in him Phil. 4. 13. But that these comforts may bee effectuall wee must often pray that GOD would open our eyes to see the exceeding greatnesse of his power to them that belieue Ephes 1. 19. Secondly euen grieuous sinners may conceiue comfortable hope from this doctrine also I meane such as haue liued a long time vnder the power of strong corruptions such as are swearing whoredome drunkennesse and the like and therefore now feare that they can neuer be fit for the Kingdome of God These must remember Pauls argument for the Iewes that had liued so long vnder the power of vnbeliefe viz. God is able to ingraft them in againe Rom. 11. 23. so should they hope that they also may be conuerted and saued because God is able to restore euen them also if they be weary of their sinnes and would be rid of them And therefore they should goe to God as the Leaper did to Christ and say Lord if thou wilt thou canst make me cleane Mat. 8. 4. Maker of Heauen and Earth Gen. 1. 1. HItherto of the nature and power of God and the Trinity of persons the workes of God follow The works of God are of two sorts some Internall some externall The Internall workes are either personall or essentiall The personall workes of God internall are such as flow from each person in the Trinity according to the Characteristicall propriety of the person such workes were generation of the Sonne and proceeding of the Holy Ghost The Internall essentiall workes were the decrees of God which hee made in himselfe from all eternity concerning all things in the world especially concerning men and Angels these workes are common to all three persons as flowing from the essence of God Now of these workes the Creed makes no expresse mention because they are strong meat and aboue the capacity of weake Christians The externall workes of God are of foure sorts for they are either the workes of Creation by which hee maketh all things to be or workes of conseruation by which he maintaines the things hee hath made in their being or workes of Reparation by which in Christ he restores what was ruinated by sinne or workes of perfection by which hee brings all things to their appointed end and especially makes the Church fully blessed in a better world The workes of Creation are onely mentioned in this Article The workes of Reparation by Christ and of perfection are handled in the Articles following The workes of Creation are expressed in these words Maker of Heauen and Earth By Heauen and Earth vnderstanding the whole world and all the hosts of creatures that are in it Now concerning the making of the world foure things are to be considered 1 Who made the world 2 How it was made 3 Why it was made 4 When it was made For the first the Creation was a worke of the whole Trinity It is attributed here in the Creed to the Father because the Action of the Father was more manifest and euident as Redemption is attributed to the Sonne and Sanctification to the Holy Ghost But yet it is euident by diuers Scriptures that each Person did worke about the Creation for of the Father there is no question and of the Sonne it is expresly affirmed Colos 1. 16. Iohn 1. 3. Heb. 1. 3. and of the Holy Ghost sitting and mouing vpon the first water we reade Gen. 1. 2. For the second God created all things 1 According to the Counsell of his owne will Ephes 1. 11. which hath diuers things in it for thereby is affirmed that he made all things 1 Most freely without compulsion or instigation from any other 2 According to the Idaea of all things in his owne minde for as the Carpenter first conceiues the frame in his head and then builds according to that Idaea in his minde so did God build the world according to the eternall patterne which was in Gods minde 3 According to his owne Decree there was nothing created which was not decreed and nothing decreed to bee which was not created according to the Decree 4 Most aduisedly hauing from all eternity consulted determined and foreseene all was to be made Secondly with a word only he had none to helpe him nor needed tooles or instruments as men doe to effect their workes Gen. 1. Psal 33. 9. Thirdly without labour or wearinesse Esay 40. 28. Fourthly of Nothing men cannot build without Materialls but God made the world of Nothing in respect of the first matter of all things Heb. 11. 3. for he made not the world of his owne essence nor of any other preexisting matter for though it be a saying that of nothing nothing can be made yet that is true in respect of vs not in respect of God and in respect of the order of Nature now not in respect of the beginning of Nature in the Creation And though it be true that some creatures were made of preexisting matter as mans body was made of the dust of the earth yet that preexisting matter was created of nothing Fifthly all good all things at first were made good not in appearance but in deed not in mans iudgement who might bee deceiued but in Gods he saw that all was good and so all creatures were good in respect of excellence distinction numbeâ— fashion and freedome from defects of faculties or power belonging to each creature in his kinde Sixtly not all on a sudden and at once but
inseparably Sol. The Diuine Nature of the Sonne did not forsake the Nature assumed but secretly susteined it but yet so as the glory of that vnion was hidden for the present Nor doth the Humanitie of Christ complaine that the second Person in the Trinitie had forsaken him but that God the Father did forsake him Ob. God loued his Sonne with an eternall loue how could he then be so wroth with him Sol. God loued Christ with an eternall loue and yet as he was our surety he powred out vpon him the vials of his wrath deserued by our sinnes The Vse of these grieuous torments in soule and Gods forsaking of him may bee diuers 1. It may confute their opinion that say he suffered not in soule at all when the Scripture saith His soule was made an offering for sinne and these words cannot without great iniurie to Christ be thought to be vttered by Christ in respect of his bodily torments then not onely the Martyrs but the Theeues on the Crosse should beare their paine and death more patiently than he 2. It may make vs all afraid of sin when we seriously thinke on it how wroth God is with his owne Sonne to pursue him so that was but a surety to make him vtter this pittifull complaint Can men euer thinke that God can endure sinne in them that in the spirit heare Christ making this moane Now was the time that the whole Sacrifice was on fire and burning in the flame of Gods wrath 3. It may greatly comfort Gods seruants when they are in great distresse Christ was forsaken of God for a time that they might not be forsaken for euer and therefore wee should take heed of doubting of Gods care for vs Esay 40. 28 and 49. 15. and resolue vpon it that though he leaue vs for a time yet he will receiue vs with euerlasting mercy Esay 54. 7 8 10. Yea and withall it may bee some comfort to weake Christians that doe too much feare lest God will leaue them to thinke that this feare was in Christ 4. We may hence gather what is the wofull case of all impenitent sinners if it were such a griefe to Christ to be forsaken for a time what is their case that shall be forsaken for euer If God thus torment his owne Sonne that neuer knew sinne how can he spare them that haue beene transgressors from the wombe 5. We should hence learne to pitie poore Christians that are afflicted in conscience no torments of the body are like the trouble of the conscience which our Sauiour shewes here in his owne case And withall we may hence learne to iudge charitably of such as say they are damned or forsaken of God for we see it may be found in Gods deare children though it be true that in some men these words are the fruits of hellish despaire Lastly note in the words of Christ that he expresseth his faith in the middest of his conflict My God my God are words of hope as why hast thou forsaken me are words of feare Whence we should learne to esteeme assurance and to make vse of it as the only thing will be left to vs to hold by if great extremities come vpon vs. To know that God is our God if the chiefe support of our spirituall life The last thing which he suffred while he was aliue on the Crosse was the Thirst of which he said I thirst Ioh. 19. and this thirst of body he suffered First that the Scripture might be fulfilled that said In my thirst they gaue me vineger to drinke Psal 69. 22. Secondly that thereby he might merit the satisfying of our spirituall thirsts and the desires of our hearts In his thirst they gaue him vineger to drinke that thereby the same Scripture might be fulfilled which was mentioned before Ioh. 19. 28. Secondly that thereby hee might expiate for the tasting of the Iuice of the forbidden fruit and for all our sinfull pleasures Thirdly that we might be warned not to looke for better intertainment from the world but to be serued with sharpe and bitter potions for we must drinke of his cup Matth. 20. 23. Thus of the things our Sauiour suffered while he hanged aliue vpon the Crosse The glorious Testimonies giuen to Christ on the Crosse while hee was yet aliue follow and they were foure The first was in the Superscription was written ouer his head The second was in the darknesse was ouer the Earth The third was in the wonderfull conuersion of one of the Theeues The fourth was in the rending of the veile of the Temple For the first Pilate caused a Superscription to be written ouer his head in Latine Greeke and Hebrew in these words Iesus of Nazareth the King of the Iewes or rather as the originall sounds Iesus that Nazarene that King of the Iewes Ioh. 19. 19. This Superscription it is likely was written in a Table and hanged ouer our Sauiours head for it is not probable that so many words in so many Languages in great Characters that might be read of them that passed by could be grauen vpon the head of the Crosse As for Pilates meaning herein some Writers thinke that it was the custome for the ludges to set ouer the heads of them that died the cause of their death Yet we reade not of any such custome in Scripture nor of any Title set ouer the heads of the two Theeues It is very probable that Pilate meant in this Title both to vp-braid the Iewes and withall to saue himselfe from blame with Caesar and to shew how carefull he had beene of Caesars right But God intended by a speciall prouidence herein to giue testimonie to his Sonne which we may gather two wayes First by the consent of the Euangelists who all make mention of this Title which must needs import that they saw some mystery in iâ— Secondly by the very words for besides that they containe a most exact description of the substance of our faith in Iesus they are not the words of the Iewes accusation vpon which he was condemned but an expresse affirmation of his glory which is the more plaine because when the Priests gowled by the Title would haue it mended thus He said he was King of the Iewes yet Pilate would not alter it his hand being stayed by the power of God This Title then was giuen from God from aboue and is of Gods owne deuising and she was vs for the confirmation of our faith what God himselfe acknowledgeth and what he would haue vs make vse of in the meditation of the Passion of Christ Many things may be hence noted 1. That God acknowledgeth his Name vpon the Crosse to be Iesus that is a Sauiour of his people from their sins This name was giuen him by an Angell before hee was horne with this signification yea with an acknowledgement of his Diuinitie that he was Emmanuel God with vs Matth. 1. 22 23. And now on the Crosse did he fulfill what was
and in respect of her birth and in respect of her preseruation First her Originall in respect of decree is wonderfull because she is vpon record from euerlasting the names of all the members of the Church are particularly written in the booke of life God made an act for her being and aduancement before she was he prouided for her from euerlasting and chose her in his euerlasting grace and loue and this is her originall before time In time shee was in such bondage and misery that she must of necessity be redeemed and purchased out of that vile condition and this purchase is the more wonderfull if we consider either the person by whom or the price by which The Person that redeemed her was no lesse than the Son of God and the price he paid was his owne bloud Acts 20. 28. Her originall in respect of her Birth is also very strange and wonderfull For first she is borne of God not of the blouds of men nor of the will of man but as of God by regeneration fearfully and wonderfully made The world neuer heard of two stranger things than the generation of Christ and the regeneration of the Church of Christ as the Son of God of the Church as it were the daughter of God Secondly she is borne of immortall seed shee is so indued with life that she can neuer die but liue as long as God himselfe 1 Pet. 1. 24. And that seed is the word of God preached to her which makes her all new God hauing chosen a company of men of purpose and separated them by a holy calling to this Ministration euen to sow this seed of immortalitie and eternall life in mens mindes Thirdly in her birth by the mightie working of the Holy Ghost she is qualified with supernaturall gifts such as no other of the children of men can attaine vnto such as are faith and all the gifts of holinesse sauing grace Fourthly the originall of her preseruation also is as wonderfull for her preseruation she hath from Christ her head that doth that for the Church which any naturall head can doe for the bodie This company of men can no more subsist without a head than the naturall or politicall body can It was a law of the Creator that all bodies should liue by their heads in respect of gouernment nourishment and dependance Now the Church hath great cause to reioyce in her Head because first hee is a perpetuall Head that liues in all ages to gouerne and nourish the Church spirituall life being kept afoot in euery age from the beginning of the world till now If the Church had a new Head in euery age then must shee die as often as her Head dieth and be made aliue as often as shee hath a new Head Her Head therefore is alwaies one and the same FINIS AN ALPHABETICALL Index of the most materiall points that are handled in the explanation of the CREED GEntle Reader whereas this Index doth point to the seuerall Folio's wherein vpon perusall thou shalt finde some errors viz. from Folio 64. to 101. Let me intreat thee to correct with thy pen what hath bin mistaken at the Presse so thou shalt make this Index more vsefull vnto thee A. A Bba Father why Christ giues this Title to God page 344 Absence of Christ a fearefull punishment page 527 Sentence of Absolution at the last day page 523 Man infected with Actuall sins page 204 Christ in Adam how page 262 Aduersaries of Christ consult page 326 Our Affections must be set vpon things aboue page 476 Affections in Christ differ from ours page 250 Gods mercy appeares in Afflictions in foure things page 67 God moderates our Afflictions foure waies page 82 Agony of Christ what caused it page 241 It is comfortable in diuers respects page 342 God Almighty in ten respects page 1â—8 Why Almighty attributed to the Father onely page 139 Almightines of God comfortable page 143 Christ Amazeth the Iewes with the impression of his diuinity for three reasons page 348 Angells witnesses of Christs Ascension page 483 Creating of Angels a glorious worke page 156 Their Titles Ibid. Their Substance page 157 Their Place Ibid. Their Number Ibid. Their manner of being and working Ibid. Their knowledge and power page 158 Their Language Ibid. 4. Questions about Angels answered page 159 Angels serue for many vses Ibid. A good Angell to euery elect probable Ibid. No diuine worship due to Angels page 160 Gods Anger pacified page 443 Iustice of Gods Anger shewed towards the godly two waies page 81 Anointing of Christ page 219 What was shadowed out by it Ibid. To what Office hee was Anointed page 220 Christ Anointed to be a Prophet page 221 Strange Apparell page 213 Apparition of Christ He appeared forty daies after his Resurrection page 458 Why he Appeared page 459 To whom he appeared Ibid. He Appeared not to the chiefe Priests and people why page 459 He Appeared to his owne page 460 He Appeared the day of his Resurrection fiue times Ibid. He Appeared to the two Disciples at Emaus who they were page 461 They know him not why page 461 How Christ vanished out of their sight page 462 He Appeared to the Disciples the dores being shut how page 463 His Apparition to Thomas page 464 He Appeared to seuen of the Disciples who were a fishing page 465 His Apparition to 11. Disciples p. page 468 Some of them doubted how page 469 Christ Apprehended why page 350 Christs Arraignement in the Ecclesiasticall court page 350. 358 Arminians confuted page 307. 308 Ascention of Christ How he is said to Ascend page 478 Christ God man Ascended how page 479 How he Ascended Ibid. He Ascended visibly page 480 He Ascended in a cloud why Ibid. He Ascended forty daies after his Resurrection why no sooner page 480 He Ascended from the Mount of Oliues why page 481 He Ascended into Heauen Ibid. He Ascended aboue all heauens how page 482 We must know that Christ Ascended for three reasons page 482 He Ascended for diuers euds page 483 Difference betweene the Ascention of Elias and of our Sauiour page 485 Profit that comes to vs by Christs Ascention Ibid. Christs Ascention procures for vs a threefold Ascention Ibid. Christ Ascending leads our enemies captiue Ibid. Christs Assumption of the humane nature page 265 Gods Attributes how coÌ„municable page 96 Of Gods three Incommunicable Attributes page 97 B. FAll of Babylon page 514 Baptisme Gods broad seale page 472 Baptisme in the name of the Trinity Ibid. Baptisme helps not vnbeleeuers page 473 How Baptized in S. Ambrose time page 14 Forme of Answering at Baptisme in the Primitiue Church page 17 Baptisme not precisely necessary to Saluation page 413 Barrabas is chosen Iesus reiected page 371 Beasts subiect to man page 191 Three things obseruable in Beasts page 189 The Scripture teacheth vs foure things concerning Beasts page 190 Gods prouidence for Beasts appeares in seuen respects page 191 Consideration of Beasts must humble
whose it should be shewed that mâ—â— do not attaine the righteousnesse merits of Christ by â—â—eir owne deserts industry or skill but by lot that is â—â— the immediate gift of God Our portion amongst the Sâ—ints in light is by lot Coloss 1. 12. Concerning the derision he suffered it is obserued by the Euangelist Saint Matthew Chap. 27. 39 c. that they that went by wagged their heads at him vpbraiding him with the destruction of the Temple and the chiefe Priests and Scribes and Elders derided him many wayes and tempted him mocking at his Miracles and trust in God and the Theeues also that were crucified with him vpbraided him also the standers by mocked him about the very prayers hee offered vp to God peruerting his words wilfully as if he called to some creature to helpe him so that he was here on all hands despised as a worme and no man and all this he suffered 1. That from those often extreme contempts powred out vpon Christ at other times now we might be throughly made to know how hatefull our sinnes are to God especially the sinnes by which we and our first Parents haue despised or slighted God and dishonoured him and caused others to blaspheme his Name in that God doth so reuenge our Transgressions vpon his Sonne 2. That wee being deliuered from that eternall scorne and contempt which was due to vs might in this life inioy the comfort of a good name and in the life to come eternall glory before God and his Angels Christs ignominie did merit and procure our honour 3. That by his example wee might be comforted and by his silence and patience learne to despise the shame and scornes of sinfull men and not render reuiling for reuiling Heb. 12. 3. It may perhaps runne in mens mindes to wish that our Sauiour would haue done as they said seeing they promise to beleeue in him if he could saue himselfe from the Crosse But let men consider first that our Redemption had beene hindered if he had not died on the Crosse and besides being brought to that houre as our surety hee could not come downe till he had satisfied Gods iustice and further he had denied to worke Miracles in his life time when they and Herod defired him to doe it because they were an adulterous generation and cast off of God who was now loth to haue them conuert Esay 6. 10. Neither would they haue repented though they had had their desire and if Miracles would haue satisfied them he had done store of them in his life time and in that kinde he had saued himselfe from the hands of a multitude that intended to kill him as when they tooke vp stones in the Temple to stone him and it was more that he did to rise from the dead then to come downe from the Crosse and yet they did not beleeue him Againe in these reproches we may obserue that wicked men doe hate godly men for the very goodnesse that is in them and the true glory God hath stamped vpon them and the good they do They doe not vpbraid Christ for any euill no not for the euils they accused him of before for they themselues knew hee was innocent but for the good hee had done in sauing others and for his trust in God and for his prayers to God Further we may gather from hence that all persecutors are Atheists though they professe Religion for these men though learned and great men yet blaspheme God and deride him as if he had not power to saue him Moreouer we may obserue how malice and wickednesse had besotted the Priests and Scribes They alledge a place in the Psalmes viz. He trusted in God let him saue him now if he will haue him which words were there vttered in the name of the wicked enemies of God and yet these men so skilfull in the Old Testament haue not the braines to discerne that by their owne mouthes they haue condemned themselues Thus doth God in his iustice infatuate wicked men so that their owne mouthes doe betray them Lastly see how desperately wickednesse is set in the hearts of men the poore Theeues now ready to dye for their offences yet haue no loue of Iesus or the truth in him but ioyne with the Iewes in reuiling Christ. It seemes both the Theeues reuiled Christ when they first came vp vpon the Crosse which increaseth the wonder of the conuersion of one of them The third thing he suffered was grieuous torments both of soule and bodie And first for the torments of his bodie they must needs be great both in respect of what went before and what he then felt Before he had beene grieuously pained in that Agonie in the Garden when he sweat bloud and afterwards was tyed bound and carried away bound and was buffeted and beaten with rods and with extreme contumelie kept waking all night and then cruelly whipt crowned with thornes and beaten with a Reede and made to carry his Crosse on his shoulders and after all this to be so tortured with nailes in his hands and feet it must needs import a most grieuous torment he felt so as of him may be said what Dauid vttered My heart melted like wax my tongue cleaued to the roofe of my mouth and thou hast placed me in the dust of death Psal 22. 15 16. and this exceeding weaknesse and torment of body he suffered 1. That thereby he might satisfie for vs that had so often despised the power of God and his threatnings against our sins and in generall to pay for all the sinnes we had committed in the body 2. That thereby he might free vs free vs from eternall torments in our bodies and that he might make vs strong in his might so as to say The Lord is the strength of my life of whom shall I be afraid and through Christ I can doe all things 3. That hereby he might sanctifie the paines we feele in our bodies either from diseases or from the hands of violent men or persecutors and to teach vs with patience to beare our paines by faith looking vpon the torments such a Sauiour endured for vs and when we feele our bodies weakned by diseases we should by faith remember that our Sauiour was beyond all comparison made more weake in body for our sinnes That he suffered most grieuous distresse and anguish in his soule appeares by that lamentable voice My God my God why hast thou forsaken me By which words it appeares that he was not only tormented in conscience vnder our sinnes and Gods wrath but that he was also forsaken of God and forsaken he was in two respects First that God lest him in most vnutterable distresse and did for the time defer his deliuerance Secondly that God withdrew from his Humane Nature the consolation might support him suffering him to endure those torments we should haue endured for euer Ob. How could God forsake him seeing the Diuine Nature was vntted to the Humane