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
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
Saints in heauen know him by vision they see God face to face that is they haue a perfect knowledge of Gods Nature according to their condition in heauen and doe behold him in some most glorious representation of his presence fourthly to men on earth hee is knowne by reuelation and so after a different manner to diuers men As to some holy men by Inspiration to all godly men by Christ to all men in the Church by the Scriptures and to all men in the world by the creatures and Reason The fourth point it remaines to consider how farre forth God may be knowne by these all or any of them I answer first more generally and then more particularly In generall if we thinke of the full knowledge of God the Trinity is then onely knowne to God himselfe and Christ man God hath a Name that is secret and wonderfull this can bee knowne by no creature by his Name reuealed he may be knowne so as we remember that in this world he appeares to whom he will and as he will and not as he is The most men conceiue wonderfull little of Gods Nature The diuers formes of things in the world are beames as it were of the diuinity but yet they shew rather that he is then what he is or whence they are rather then what he is Distinctly to consider of it we must note that God is knowne in this life 1. But in his backe parts 2. But according to our modell or capacity God hath extracted so much out of the Ocean of the infinite knowledge which concernes his nature as may bee taken in by our vnderstandings 3. This that may be attained to for that part which is set out by words is exprest not by words that tell what God is directly but by such words as being in vse amongst men might leade vs to some happie manner of discerning concerning God 4. The neerest knowledge wee haue is by effect as it is either described in Scripture or wrought in prouidence and so what God is in himselfe himselfe onely knowes but what hee is to vs that in some measure hee makes vs know his glorious Nature is onely knowne to himselfe Wee see the Sunne not as it is in it selfe but as it inlightneth we look not vp vpon the body of the Sunne but vpon the beames of it that shine vpon the hill or vpon the wall or the like so is it in the knowledge of God our natures cannot looke vpon his nature but we discerne him by the shining of his working and by the beames of his presence The difference also of the descriptions that haue bin of God are to be thought on for there hath bin a Philosophicall consideration of God and a Theologicall The Philosophicall was had among the Gentiles by the wisest of them The Theologicall hath onely bin had in the Church The one looked vpon God onely by the light of Nature and experience and the other lookes vpon God by the light of Scripture and Faith But that Philosophicall Light was extreamely deficient and farre short of the Ecclesiasticall Light for besides that the wisest of the Philosophers had much adoe to seperate the true GOD from the many Gods worshipped by the Nations they were altogether blinde in the Mysterie of the Trinity and ignorant altogether of the highest praises of God viz. his mercies vnto man in Iesus Christ yea there was scarce any Attribute of God that was rightly knowne with any life without the Pale of the Church Now that knowledge that is to be had of God may be gathered three waies by Negation Eminencie or Causation By Negation when wee denie vnto God whatsoeuer is of imperfection in the Creature and so wee denie death measure Mutation c. and say that God is Immortall immense immutable c. By eminencie when we giue vnto God in the highest degree what we finde to bee good in the creature and so wee say he is most holy most wise most iust c. By Causation we may finde out God by reasoning from the things hee hath done The last thing to be considered of is the Rules to be obserued by vs for the attaining of the knowledge of God for All meanes will be ineffectuall to vs if we be not rightly prepared and disposed we neede a Religious minde in all knowledges that concerne our happinesse but especially when any thing is spoken or thought concerning God because all words are insufficient to tell vs easily and fully what God is Commandement 3. Hee therfore that would reach to the comprehending of the knowledge of God must bee sure to keepe these Rules 1. Hee must cleanse and purge and scoure his heart from the filth and drosse of false opinions and strange and Atheisticall conceits concerning God yea hee must wholly empty himselfe of all opinion concerning his owne sufficiencie to conceiue of God of himselfe for if it bee true of other knowledges in Religion that a man must become a foole that he may be wise 1 Cor. 3. 18. it is much more true in this doctrine concerning God 2. He must then addresse himselfe to Gods Word and resolue to learne from thence how to conceiue of God God is not to be accounted of by others assertions but to be measured by his owne words We shall neuer learne what hee is by asking what others say of him but must heere what hee saith of himselfe for God is not knowne without God as one saith Of God wee must learne whatsoeuer of God wee would vnderstand 3. He must resolue to spare no paines that is requisite for this studie hee must imploy himselfe with great diligence to drinke in his knowledge for God will appeare onely to studious mindes 4. A heart full of desires is requisite to these conceptions The desire of the soule must be after God Esay 26. 8 9. He must be sought with a mans whole heart Psal 119. 10. else the minde will wander extreamely And because wee want that admiration and delight wee should haue in this doctrine therefore wee must iudge our selues for our deserts and labour by prayer to forme these desires in vs Especially when in hearing or reading any thing concerning God we finde our hearts begin to be affected we must striue to nourish and inflame these desires or delights or Rauishments for then God is neere for vsually a fire goeth before him as the Psalmist speaketh aswell when hee comes into our hearts as when he comes into the world 5. He must be a godly man for the pure in heart onely see God Mat. 5. 7. and without Holinesse it is impossible to see God Heb. 12. 14. This knowledge requires holinesse else of all doctrines it proues the dullest discourse and disputation doth not comprehend God but holinesse as one saith and the Reason is because there must bee some assimilation or likenesse betweene our mindes and the knowledge of God for as no parte of the bodie receiues the light but
this most blessed Immortality and hath prouided for vs habitations in that glorious eternity and so it should comfort vs against the shortnesse of our liues Psal 113. 12 13 29. 3. Yea it should comfort vs that God will visit vs and dwell in our hearts in this world that of himselfe dwells in eternity Esay 57. 15. 4. Our aduersaries are in Gods hands who is Lord of time and can cut them off at his pleasure Psalme 92. 8 9 10. Lastly all the good things God hath promised vs shall bee accomplished for the Eternity of Israel cannot lie nor will repent 1. Sam. 15. 29. which is also true of the curses denounced against wicked men Thus of the Eternity of God His Immutability followes In the Immutability of God two things are wonderfull and to be adored 1. That he is altogether and euery way vnchangeable 2. That he onely is Immutable For the first that God is altogether and euery way vnchangeable must be proued and explained The absolute Immutability of God is proued by these places euidently Psal 102. 27. 28. Mal 3. 6. Iam. 1. 17. For the explanation of this Doctrine two things are to bee noted first how God is Immutable and secondly in how many respects For the manner of his Immutability we must know that he is Immutable by Nature and of himselfe and so hee differs from some creatures that haue a kinde of Immutability As the heauens after they are renewed shall neuer be changed and so the soules and bodies of the faithfull after the day of Iudge ment but these are thus immutable by grace not by Nature by the gift of God not of themselues whereas Gods immutability depends vpon no other but hee is so absolutely and of himselfe Now God is Immutable in foure respects 1. In essence or substance and so he cannot bee changed to a-another essence or Nature he cannot die as hauing Immortality alone hee is alwaies in act hee hath not possibilities he is not changed so much as by motion neither in respect of place or working not in respect of place because he fills all things and is simply immense and infinite not in respect of working because he onely hath the glory to worke and yet be quiet in operation and vnmoueable nor can he be changed by growth or alteration in substance because being immense he cannot wax bigger by Augmentation nor lesser by Diminution and finally he cannot be changed by suffering from any other as being that onely essence that is impatible Thus the Psalmist saith that God is alwaies the same Psal 102. 28. and that the Lord stands vpon in his Title when hee calls himselfe I am or I am that I am Exodus 3. 2. In nature or proprieties for all his proprieties are to euerlasting the same so he is alwaies omnipotent omniscient most holy wise glorious c. As he cannot die in respect of substance so he cannot lie in respect of attributes he cannot denie himselfe or doe vniustly as diuers Scriptures shew 3. In decrees as is his essence so is his Sentence Immutable his counsell must stand and is for euer vnchangeable Heb. 6. 17. 18. Esay 46. 4. In promises all his promises hee makes in his word are yea and Amen Heauen and earth shall passe away but no iot or sillable of his Word shall passe vnsulfilled which is also true of his Threatnings and of that platforme of Holinesse giuen in the Law of Nature and exprest in Scripture Mat. 24. 35. Mal. 3. 6. as also in his Prophecies Reuel 22. 5. In his Gifts of grace bestowed vpon his people and so his gifts and callings are without Repentance Rom. 11. Iames 1. 17. If any should obiect that God was changed in Essence because the word became flesh and God was made man I answer that though the word was made flesh yet his diuine Nature was vnchanged for neither was the Deity turned into the Humanity nor was the proprieties of the Humane Nature deriued vnto the diuine but remaining what hee was viz. God he became what he was not viz. Man If any should obiect That motion from place to place is attributed to God because God is said to depart from some men and returne to other men That hath bin answered before in the Doctrine of Gods Immensitie for God mooues in respect of effect in vs being vnmoued in himselfe As a man that rowes in a Boate looking vpon the bancke thinkes the bancke goes from him or comes neerer him whereas the bancke is vnmoueable and the motion is in the boate If wee respect Grammer in these Phrases God seemes indeed to bee moued but if we respect a more high and secret Philosophie wee then vnderstand thereby that God is vnmoueable but is said to moue by returning when by the working of his spirit he makes vs returne to him If any yet obiect that the Spirit of God was said to moue vpon the waters Gen. 1. 2. The answer is that by that saying is signified no more then that the holy Ghost by his power and mouing did cherish and sustaine that indigested matter as an Hen that sits vpon her Egges to make them fit to bee hatched If any say that Gods suffers mutation in his knowledge because hee takes in the Apprehension of things present or to come and is turned backe to looke vpon things past I answer that though God be full of all knowledge of things past present and to come yet he is not cast backe to that which is past nor stands pondering vpon that which is present nor by hoping is stretched towards that which is to come because God sees all things with an eternall and vnchangeable view as hath bin shewed in the Doctrine of his Knowledge If any yet obiect that God suffers because he receiues worship from his children and is blasphemed by the wicked and that therefore God should be passible I answer that Passions are of two sorts some transmutatiue some Intentionall Some Passions worke a Reall mutation in the Obiect as when fire heates water thus Passion is transmutatiue Some Passions doe onely determine the Action as when I looke vpon heauen heauen suffers Terminatiuè non subiectiuè as they say in Schooles It suffers as the obiect of my sight but in it selfe vndergoes no change and this is Passion Intentionall and such onely is the Passion in God He suffers no alteration from any action of ours but is onely the obiect or Terme of our Actions good or euill If any obiect that God threatned to destroy the Niniuites and that Hezekiah should die and yet hee did not accomplish it and that therefore Gods Word and will is mutable I answer that those threatnings or predictions were not absolute but with condition or respect and therefore no change in Gods will Niniueh shall be destroyed if respect bee had to their merits and vnlesse they repent Now God is not bound alwaies to expresse the condition of his Threatnings and beside all
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
shouldest know the path to the house thereof or by what way is the light parted and scattered through the world Iob 38. 19. 20. 24. fifthly that hee hath established them with such vnderstanding and power as they continue notwithstanding their maruellous motions and yet haue nothing to hold them vp no mighty Beames from North to South to beare them vp no rafters to fasten them to or the like but are vpheld meerely by the Word of his power Pro. 3. 19. Heb. 13. 2. In Scripture we shall finde obserued concerning the Heauens their strange constitution and Nature and that for diuers things as first for their vast greatnesse Esay 40. 12. secondly their shining brightnesse being like a molten looking-glasse Iob 37. 18. thirdly their singular durablenesse and lastingnesse Deut. 11. 21. to which I might adde their vnconceauable swiftnesse in Motion the Sunne running his Race swifter then any Gyant on earth or Foule in the Ayre or ought that can bee found here below Psalme 19. 3. The end why those mighty heauens were made which is chiefly to preach the glory of the Lord to all the ends of the Earth Psal 19. 1. which glory of God in making them is so great that the glory of the Lord is said to couer the heauens Hab. 3. 3. 4. The ordinances of heauen or the Lawes which God hath giuen to these mighty creatures or the couenant hee hath made with them binding them to doe his will granting them dominion ouer the earth by their influences which cannot bee resisted or restrained Iob 38. 33. 31. And couenanting with them to preserue them in their course Ier. 33. 25. and binding them to keepe their seasons and to doe the worke appointed them as the Sunne to lighten the world by day and the Moone and Starres by night so as the Moone must know her seasons and the Sunne his going downe Psal 136. 9. 104. 19. 5. The Hostes or Armies of creatures that people the heauens and these are praised first for their comelinesse and hence it is said that the Spirit of the Lord garnished the heauens Iob 26. 13. secondly for their Number in respect of which it is accounted an infinite vnderstanding in God to number the Starres and call them all by their names Psal 147. 4. 5. thirdly for their subiection to God in that they all are his seruants and obey his wil Psal 103. 21. so as God doth whatsoeuer he will in heauen aswell as earth Daniel 4. 35. fourthly for their vses for besides the sweet influences of the Starres what comfort should we haue in this visible world if wee had not the light of the Sunne How would the glory of all Gods workes lie buried in the darke that now by the benefit of the light appeare to vs and serue for our vses The consideration of the making of these mighty heauens should serue for diuers vses as 1. Our soules should blesse God and giue him thankes because he is very great and hath shewed his great wisedome in making the heauens and his mighty power in stretching them out like a curtaine and all this through his great mercie to man which endureth for euer Psalme 104. 1. 2. 136. 5. 2. Woe to wicked men that by their sinnes prouoke God they cannot escape his wrath God hath compassed them in with the heauens and can make the very Starres of Heauen figâ—t against them Iudg. 5. 20. and these Heauens will declare their wickeâ—nesse Iob 16. 27. Nor can any thing they doe be hid from him for the light and darkenesse are his creatures and therefore no darknesse can hide from him Iob 22. 12 13 14. 3. When I consider saith Dauid thy heauens the worke of thy fingers the Moone and the Starres which thou hast ordained what is man that thou art mindefull of him or the Sonne of Man that thou visitest him Psal 8. 3. 4. 4. Godly men may be much comforted with the knowledge of this that God made the Heauens the Sunne and Moone and Starres and that in diuers respects For first they need not feare the signes of Heauen nor the Constellations of the Starres nor the diuinations of Inchaunters for as God can restraine the Constellation of the Starres Esay 13 10. so there can be no diuination against God Esay 44. 25 47. 1â— secondly because God hath hereby shewed that he is able to prouide for them and protect them yea hee pleadeth the greatnesse of his power in making the heauens thereby to assâ—re them that there shall be nothing too hard for him to doe that may concerne their good Zach. 12. 1. 2. 3. Esay 42. 5. 6 45. 11. 13. 18. 19. thirdly because God hath professed to make so great account of the Church that hee can take no delight in the workes of his hands in planting the Heauens if Sion be not planted and her children as the Starres in Heauen Isay 51. 10. fourthly because God hath promised to them better Heauens when themselues shall shine as the Starres in the Firmament and they shall need no Sun nor Moone to light them but God himselfe will be their euerlasting Light Dan. 12. â— Reuel 21. 2â— 22. 5. Thus of the Starry skie or the second part of Heauen The third part followes and that is the Ayre This is the lowest and worst roome of Heauen and yet excellent things are written of it for our profit in the Scriptures Of the Nature properties parts and naturall vses of the Ayre the Scripture takes little or no notice but leaues that to Philosophie the Furniture of this Roome is especially commended in Scripture and so the holy Ghost singles out diuers Considerations First about the Foules of the Ayre Secondly about the Meteors in the Ayre About the Foules of the Ayre we shall finde such things as these obserued in Scripture and so offered to our considerations 1. The Maker of them which was God Gen. 1. 2. The matter out of which they were made viz. out of the ground Gen. 2. 19. 3. The Originall of their names for it was Adam that gaue the names to the Foules Gen. 2. 19. 4. Their inferiority to man both in that wisedome is not in them Iob 28. 21. and in that God hath planted in the Foules a natural feare of man more then any other creature Gen. 9. 2. 5. The care that God hath for the very Foules for first hee knowes all the Foules in the Mountaine Psal 50. 11. secondly he prouides foode for them without their owne industry Mat. 6. Psal 147. 9. thirdly he hath taught them skill to build them Nests to dwell in Mat. 8. 20. fourthly he hath prouided euen for their delight for they haue their habitation by the springes and sing among the branches Psal 104. 12. fifthly God hath prouided for their passage in the Ayre and that so wonderfully that it is reckoned among the foure things too hard for vs to know to tell the way of an Eagle in the Ayre
Pro. 30. 19. 6. The Vses they serue for both in respect of God for the Foules praise God in their kinde Psal 148. 10. and in respect of men to whom they are giuen not onely for their foode and seruice Gen. 9. 2. but as the companions of their liues and therefore it is noted as a iudgement to haue the very Foules of the Ayre taken away Ier. 4. 25 9. 10. Especially God hath giuen to the Kings of the Earth a supreame rule ouer the Foules of the Ayre in the places where their subiects dwell Dan. 2. 38. 7. The naturall order among the Foules euery kinde knowing his season Ier. 8. 7. From the Contemplation of the Foules of the Ayre the holy Ghost in Scripture raiseth diuers Vses both to teach and reproue and terrifie First for matter of Instruction hee shewes that the very foules may teach vs first to know that there is a God and that he gouernes the world Iob. 12. 7. secondly to liue without carking care for foode and rayment and trust vpon God for the successe of all our labours Mat. 6. 26. thirdly with all thankfulnesse to acknowledge Gods goodnesse to vs that hath made vs wiser then the Foules of the Ayre Iob 35. 11. and giues vs power ouer them Psal 8. 8. and that hee hath made a couenant with them in our behalfe that they shall not hurt vs Hosea 2. 18. and for that now in the New Testament God hath taken of these ceremoniall restraints and pronounced that all the Foules are now cleane and lawfull to be eaten or vsed Acts 10. 12. Secondly Man is reprooued by the Foules for not obferuing the seasons of grace in that the Foules in their kinde obserue the seasons of nature for their appearing and breeding c. Ier. 8. 7. Thirdly man is threatned that if he sinne against God that God that gaue the carcases of the Foules for meat to man will giue the carcases of men for meat to the Foules Deut. 28. 26. Thus of the Foules The Meteors in the Ayre are certaine impressions God by his power makes in or by the Ayre the Lord framing wonderfull things thence and there for the seruice of his glory The Scripture considers of these Meteors either as altogether extraordinary importing their vse but not the causes of them or else more ordinary God hath strange things in this Heauen vnknowne to vs and of which he giues no account to vs in the booke of Nature Thus wee reade of fire rained downe from Heauen Gen. 19. 2. Kings 2. 10. and oâ— great stones throwne downe from Heauen Iosh 10. and also that God opened the dore of Heauen and rained downe Manna Psal 78. 23. and by experience it hath bin knowne that God hath rained downe liuing creatures from Heauen also as frogges or the like The more ordinarie Meteors may for order sake be cast into three sorts some fiery some ayrie some watery The fiery Meteors in Nature are many which are seene in great diuersity and often as pillars of fire the fire we call the falling of the Starres the fire they call Ignis fatuus or fooles fire the fire that will hang about mens garments or the sailes of ships blazing Starres or the Lightning But the Scripture doth especially single out the Thunder and Lightning to make obseruations about it for our vses And so first of Thunder and Lightning both together the Scripture would haue vs take notice 1. That they are in a speciall manner of Gods making though the Philosopher say much to tell vs how they are raised and framed by nature yet God challengeth a peculiar honour in the making of them aboue what wee can reach too and therefore they are called his Thunder and his Lightning Psal 77. 17. 18. 104. 6. 7. Iob 38. â—5 2. That they are both Officers vnto God in a speciall place about him seruing about the Lord when there is speciall occasion to shew the terror and greatnesse of his Maiesty as when the Law was to bee giuen and the Lord was to come downe vpon Mount Sinay Exod 19. 16. and so when the Lord as King would come downe amongst vs here in the world the Thunder and Lightning doe not onely giue notice of his comming but as his high Marshalls they make roome for it and compell people of all sorts in their places to expect the comming of the Lord Psalme 97. 1. 3. 4. Secondly each of them are magnified apart as 1. The Thunder is called the voice of God the sound that goeth out of his mouth which God directeth vnder the whole Heauen as a wise man directeth his speech to the Hearers It is a roaring voice called also the voice of his Excellence because he speaketh when he speaketh by Thunder with speciall Maiesty The Lord is said to thunder maruellously with his voice all this in Iob 37. 2 3 4 5. Hee speakes in Thunder as the God of glory Psal 29. â— This voice of the Lord is powerfull and therfore called the Thunder of his power Iob 26. 14. Psal 29. 4. 2. The Lightnings are called Gods Arrowes 2. Sam. 22. 14. 15. and so they are wonderfull if we consider that it is God onely that diuided a way for the Lightning Iob 38. 25. 28. 26. and that God can by these Arrowes discomfit an Armie of enemies Psal 144. 6. and that God can shoot so farre with them viz from one end of the Heauen to another Mat. 24. 27. and that God doth make the Lightnings with the raine at the same time when one would thinke the raine should quench the fire of the Lightning Psal 135. 7. and this obseruation of the Psalmist the Prophet Ieremie twise alledgeth Verbatim as a matter of wonder Ier. 10. 13 51. 26. Lastly it is wonderfull that God should shoot with such strange Arrowes as inlighten the world Psalme 97. 3. 4. 77. 17. 18. What vse we should make of the Thunder and Lightning we are likewise taught in the booke of God for the Thunder being Gods voice we are enioyned when God speakes in such Maiesty to heare him attentiuely yea and to speake of his glory in the Temple Psal 29. 9. Iob 37. 2. and what the meaning is of his voice he hath told vs in his Word so that as often as we heare the Thunder wee should know that God by that mighty voice doth tell vs 1. That he is the true God and there is none so great as he Ier. 10. â—0 13. Psal 77. 13. 18. 17. 2. That he raigneth and gouerneth all things and can doe what he lists Psal 97. 1. 2. 3. 3. That wicked men are sure to be destroyed and that their strength shall not preuaile 1. Sam. 2. 10. 4. That the mightiest men on earth must doe their Homage to God and now acknowledge his Glory and Maiesty and worship him with all possible deuotion Psalme 29. 1 2 3 c. 5. That the heart of all men should tremble at the
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
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
the Maiestie vncreated the Maiestie created which is in Christ the one belongs to the Diuine nature the other to the humane The good that comes to vs by his exaltation is threefold the first is the confirmation of our faith and hope for his exaltation shewes plainly that hee hath fully satisfied for our sinnes and conquered all our enemies Sinne the Law Death the Deuill the Graue and Hell and that hee hath purchased Gods fauour and all that concernes our eternall saluation 1 Pet. 1. The second is the perpetuation of his office both as the Prophet and Apostle of our confession Psal 22. 23. Ioh. 17. vlt. as our Priest to make intercession for vs Psal 110. 4. Rom. 8. 33. and as our eternall King Psal 45. 4. 5. and 89. 36. Dan. 7. 27. Luk. 1. 33. Rom. 14. 9. and in all these by his glorification hee hath procured a larger donation and effusion of the Holy Ghost which makes the times vnder Christ more happy than those before Ioh. 7. 39. In all his gifts he giues now as he that is exalted aboue euery name that is named in heauen and earth The third is our owne exaltation he was therefore exalted that he might exalt vs to the glory of heauen Eph. 2. 6. 7. The consideration of the exaltation of Christ may serue greatly for our comfort for besides the former benefits it may raise vp in vs an assurance of hope of preferment by him seeing our Brother is so highly preferred and withall it may greatly encourage vs in all our suits to God seeing wee haue Christ with him that is so high in his fauour and further in all the straits and distresses of the Church here on earth this may ioy our hearts that Christ is so highly preferred that he is able to preserue and deliuer the Church when pleaseth him But yet we must remember two things if wee would haue benefit by Christs exaltation the one is that wee be true Christians for else his preferment will not reach to vs onely such as are bone of his bone and flesh of his flesh haue part in his glory and such are none but true beleeuers The other is that if wee will reigne with Christ wee must suffer with him wee see here how it was with him first he was abased and then exalted so it must be with vs Luk. 24. 26. Heb. 2. 9. 2 Tim. 2. 12. Thus of his exaltation in generall The first degree of his exaltation was his Resurrection from the dead Concerning the Resurrection of Christ diuers things are to be considered of 1. That he did rise from the dead 2. What of him did rise 3. When he rose 4. How he rose 5. Why he rose from the dead 6. His Apparitions after his Resurrection 7. What good comes to vs by his Resurrection That Christ did rise from the dead we beleeue against all Iewes Turkes and prophane Mockers and are enduced so to doe by testimony both diuine and humane The diuine testimonies are three first the Spirit of God which testifiech two waies first by the Apostles and Euangelists in the Euangelicall Story which wee ought to beleeue if the Apostles had neuer beene eye-witnesses for if the witnesse of men be receiued the witnesse of God is greater Secondly in the heart of euery beleeuer that relyes vpon the Gospell Ioh. 15. 26. The second testimony is the witnesse of Angels who were sent from heauen of purpose to signifie so much Luk. 24. 5. as by Angels the conception and birth of Christ was testified from heauen so was his resurrection The third was the Apparition of Christ shewing himselfe many times aliue from the dead The Humane testimonies were three first was the testimony of Mary Magdalen and the other women that came to annoint the body of Iesus Ioh. 20. 1. as a woman was the first that brought from the Deuill the tidings of sinne vnto the first Adam so a woman is the first that from the good Angels brings the tidings of the Resurrection of the second Adam by whom we are iustified from our sinnes The second was the testimony of the Apostles and fifty Disciples and S. Paul who all saw Christ after hee was risen 1 Cor. 15. 6. The third was the testimonies of the Souldiers that watched the Sepulchre wherein obserue the great prouidence of God that makes the high Priests against their wils from these men to know that Christ was risen from the dead who were set of purpose to hinder the report of the Resurrection by watching the Sepulchre lest his Disciples should steale away his body by night The second point is quickly opened If any aske What of Christ did rise The answer is That the body of Christ onely did rise his Deity could not and the sould did not For the time of the Resurrection Christ did rise the third day after the end of the Sabbath on the first day of the weeke about Sunne rising and concerning this answer diuers things are to be considered of First it was necessary Christ should not rise from the dead sooner or later than the third day from his death and buriall for so it was foretold Hos 6. 2. He shall restore vs to life after two daies viz. the Messiah shall doe it and the third day hee shall raise vs vp viz. in his owne person which was a pledge of our Resurrection and wee shall liue in his sight It is thought S. Paul had respect vnto this place when he said He rose againe the third day according to the Scriptures 1 Cor. 15. 4. and besides this was prefigured by the type Ionas the Prophet as our Sauiour himselfe shewed in his life time Mat. 12. 40. Thirdly he could haue risen as soone as hee was buried but he would not lest the truth of his death should haue beene questioned and beyond the third day hee would not tarry lest the faith of his Disciples should faile and lest any should haue cause to thinke that he brought not the same body was dead but some other Further obserue that as Christ died the same day Adam was created so he liued againe the same day the world began to be the same day God made heauen and earth the same day he filled the earth with the grace and heauen with the ioy of the Resurrection of Christ and therefore this day was called the Lords day Rev. 1. 10. Thirdly hee rose at the rising of the Sunne to shew that he was the true Sunne of righteousnesse that was now rising to enlighten the new and Christian world after the long night of darknesse and legall shadowes and that hee had brought life and immortality to light 2 Tim. 1. 10. For the fourth point to wit how Christ rose diuers things are to be answered first that he rose by his own power He raised himselfe vp from the dead Ioh. 2. 19. and 10. 18. and 5. 25. for though other Scriptures attribute resurrection to God the Father the Holy
Ghost yet that hinders not the truth of this assertiō for in the works ad extra all the Trinity work but yet in their order God the Father by the Son through the Holy Ghost raised the dead body of Christ Secondly he rose by a way that neuer man rose and not as other men haue risen or shall rise by a way peculiar to himselfe viz. as the Lord of Life as the first borne of the Dead as the first fruits of them that sleepe Rev. 1. 5. 1 Cor. 15. 20. 23. not as a priuate person but as a publike person as our head and surety He saw no corruption in the Graue as other dead bodies doe and he rose to immortall life neuer to dye againe whereas Lazarus and others that were raised were raised but to a mortall life they were to dye againe he was the first tha◠euer rose to eternall life Thirdly hee rose in the same body that was dead and buried Luk. 24. 39. which was necessary for our comfort in the discharge of our debt that the same body that was imprisoned came out of prison and doth the better assure the hope of the resurrection of our bodies Fourthly he rose inuitis custodibus whether the Keepers of the Sepulchre would or not and smote them with great amazement to shew how easie it is for him to triumph ouer his enemies when they seeme to bee surest of victory He that could conquer them when they had nothing in appearance to oppose them but a dead body can as easily defeat all his enemies that onely differ from his people only in greatnesse of earthly power If the Church were as the dead body of Christ yet it may rise againe notwithstanding all their armed Troopes Fistly hee rose with an earthquake that thereby hee might signifie First that the earth did him homage and as it were sware fealty to him as her Lord and Proprietary Secondly that as the earth trembled at his death so now as it were is exalted for ioy that shee was to render him aliue from the dead Thirdly that Christ would shake the world and the heart of man by his Gospell Heb. 12. Fourthly that Christ by his power can and will make the earth giue vp her dead at the last day Lastly the Angels ministred vnto him by rolling away the stone c. to signifie that not onely he was Lord of Angels but that God was satisfied as Iudges that send some officer to fetch the prisoner out of prison and release him Fiftly but why was it necessary that Christ should rise againe Ans First that the Scripture might bee fulfilled that had foretold it Psal 16. 10. Ioh. 20. 9. Mat. 26. 54. Secondly if the Scripture had not foretold yet such was the dignity of his person that he must needs rise for it was impossible for him to be holden downe of Death Act. 2. 24. for first he was the onely Son of God and the Father loues his Sonne and cannot suffer him to be ouercome of death Besides he was God himselfe the Author and Prince of life and therefore it had beene absurd for him to abide in death that giues all others life Thirdly hee was a iust man and innocent and had fully satisfied for our sinnes and therefore God could not keepe him in prison for nothing and where sinne is not there death cannot reigne Thus of the second reason Thirdly such was the office of him that rose againe that he could not abide in death as was shewed before hee must declare Gods name to his brethren hee must make intercession hee must reigne as a King euerlasting all which he could not doe if he abide in death Fourthly because there was a Decree for his resurrection in Gods eternall Councell Psal 2. 7. commpared with Act. 13. 32. 33. Fiftly that the types and shadowes of it might bee fulfilled Ionas was a type of the Resurrection Mat. 12. 39. So was Adam waking out of the sleepe into which hee was cast when the Woman was made out of his side 〈◊〉 was Samson that brake asunder the barres and gates and was deliuered so was Dauid that was so often oppressed and yet exalted to the kingdome Psal 86. 13. Concerning the Apparitions of Christ after his resurrection the Scripture records that our Sauiour was on earth forty daies and in that time appeared to many at seuerall times shewing himselfe aliue from the dead and giuing order concerning his Kingdome as hee was forty daies in giuing the Law to Moses on the Mount so was he forty daies in giuing order about the new Law to the Apostles and hee that began to consecrate himselfe to the office appointed him by his Father in fasting forty daies doth now take forty daies both to lay downe that office and to consecrate the Ministery of his Disciples Now concerning these Apparitions diuers things are to be considered 1. The Reasons why he appeared 2. The Persons to whom he appeared For the first our Sauiour staied a while vpon earth and appeared at seuerall times for these Reasons 1. That he might confirme the infallible truth of his Resurrection that the Christian world might bee fully assured of it that God had raised him from the dead Act. 10. 40 41. and that he was raised in the same body that was crucified and buried for our sinnes 2. That he might giue order to his Disciples concerning all things that concerned his Kingdome ouer Iewes and Gentiles and might appoint all the alterations were to bee made in the manner of gouerning the Christian world Act. 1. 3. and thus hee instituted the seuerall orders of Ministers vnder the Gospell granting full Commission to the Apostles Act. 28. 18. Eph. 4. 11. and so we haue reason to beleeue that the translation of the day for the Christian Sabbath was by appointment from him while he was on earth with other things which the Apostles ordered afterwards 3. That he might giue gifts vnto the men that were to begin the worke of erecting the Christian world Ioh. 20. 21 22 23. Eph. 4. promising to giue the holy Ghost more fully Act. 1. 4. The persons to whom hee appeared are to be considered negatiuely and affirmatiuely 1. Negatiuely he appeared not to the world not to all the people not to the chiefe Priests Rulers of the people Act. 10. 41. that therby he might shew First that his Kingdome was not of this world Iob. 18. 36. Secondly that he did not need the helpe and patronage of the greatnesse of this world in businesses of his Kingdome Thirdly that his Kingdome comes not by externall obseruation and is not obiected to the eyes of the body but to the eyes of the minde and faith Luk. 17. 20 21. Ioh. 20. 29. Fourthly that the contempt of the meanes in the ordinances of Christ shall bee scourged with a priuation of all fellowship with Christ in his glory The chiefe Priests and Rulers and other despisers of the Doctrine and Miracles of Christ in
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