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
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
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
〈◊〉 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
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
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
religion and were circumcised and withall religious or deuoute men that were Gentiles conuerted to the Iewish religion but were not circumcised such as were Cornelius and diuers others The speciall nature of the Church in which it differs from all other companies of men is exprest in the other wordes of the definition and so they shew vs three things 1. The efficient cause of the Church viz. her calling by the voice of Gods Cryer 2. The tearmes from which and to which she is called in the middle words of the definition 3. The foâ—me of the Church which consists in her vnion with Christ and communion with her selfe among the members of that company For the first when I say she is called ordinarily by the voice of Gods Cryers I intimate diuers things thereby 1. That the Preachers of the Gospell are as publike Criers to call men to heare what God hath to say to them like those Cryers in Athens of whom I spake before Matth. 3. Esay 48. 1. 2. That I consider not of the Church as she is elect of God till shee be called because many of the Elect for a great part of their liues may lie scattered about and hidden in the heapes of the men of this world 3. That the preaching of the Gospell is the meanes to make men actually of the Church and members of Christ and so to haue right to saluation The Gospell is the power of God to saluation Rom. 1. 16. and 10. 14. 4. I adde effectually called to exclude Hypocrites and carnall men that enioy the meanes but obey it not and to include the worke of the Holy Ghost making the hearts of the Elect to answer to Gods call and obey his voice for by the Spirit God speakes also internally to their hearts 5. I adde the Word ordinarily to shew that though God is pleased to binde men to the vse of the meanes yet he himselfe is not tied but can worke without the meanes and so it may giue vs occasion to informe our selues in diuers cases as first in the case of such as liue in places where the meanes is not nor can be had It is possible that God extraordinarily may worke conuersion in some men in such places which was the case of Cornelius liuing in Caesarea Act. 10. Secondly in the case of Infants who do belong to the Church by vertue of Gods Couenant though they liue not to receiue conuersion by the preaching of the Gospell for Christ saith of Infants Theirs is the kingdome of God Thirdly in the case of such as liue in Paganish and idolatrous places as in the times of the darknesse of Popery or in the case where men are by violence carried away and brought vp in idolatrous places God may haue a remnant amongst them that belong to his election and are in time truly called as in the daies of Elias in the kingdome of the ten Tribes vnder the reigne of Ahab Fourthly in the case of such as are borne deafe or become so before they are capable of receiuing the Gospell they being borne of godly parents may belong to the Church as Infants do I say God that knowes his owne from eternitie may euen amongst them by the supply of the Spirit make members of the Church Besides seeing the Holy Ghost doth not need speciall instruments to worke withall sometimes he may worke that by the eyes of the deafe which he doth by the eares of others for by their eyes he may powre in an eternall light into their mindes Lastly the case of such as are destitute of vnderstanding by nature or disease is very hard because they want reason and so are incapable of faith and if we say that the Holy Ghost may infuse an inward light then it is cleare they cease to be fooles or mad-men In this case therefore we must religiously and charitably suspend and leaue Gods worke to himselfe The termes from which and to which the Church is called follow in these words from the prophanenesse of the world to enioy the supernaturall dignitie of the children of God The terme from which Terminus à quo is from the prophanenesse of the world in which words three things may be noted First that the true members of the Church were in their estate of Nature as prophane as the people of the world liuing in sin and being the children of wrath as well as others which shew the exceeding riches of Gods grace and Christs loue to them that could respect them being so vile and sinfull Secondly that our first parents before the fall could not properly be said to be the Church because they neither were called from an estate of corruption nor did they then need Christ nor had that faith in Christ being perfect by creation and so not wanting a Sauiour whereas the Church is properly the Spouse of Christ Thirdly by these words all men in visible Churches may trie themselues for only they that are conuerted from prophanenesse are true members of the Church and so Hypocrites are excluded and open prophane persons and such as are only changed in their opinions and not in their practise 2 Pet. 1. 4. Terminus ad quem or the terme to which they are called is to the supernaturall dignity of the sons of God which words expresse the grace of Adoption which comprehends the substance of all that felicity we haue from God in Christ after calling Eph. 1. 4. but of the priuiledges of the Church afterwards The last words of the definition describes the forme of the Church the essentiall inward forme which is that vnion with Christ by faith they are really members of the Church that are vnited to Christ as their head by faith without this faith it is impossible to please God and faith comprehends all that which essentially God requires of vs to iustification and adoption Ioh. 3. 16. I adde their vnion one with another by loue because brotherly loue is an inseparable fruit of faith for faith worketh by loue Gal. 5. 6. and is such a Characteristicall signe of a true member of the Church that the Apostle saith thereby we know we are translated from death to life because we loue the brethren 1 Ioh. 3. 14. and the same Apostle seemes to make Loue a kinde of forme of the true Christian Eph. 1. 4. Thus of the definition of the Church The originall of the Church followes next to be considered and so I consider of the Church as she is the Church not as these men were in their estate of Nature for so her father was an Amorite and her mother an Hittite in as much as she was sinfully borne she was basely borne but that company that I call the Church were not the Church when they were in that estate of Nature The Church then as shee is the Spouse of Christ hath many things in her originall that are very glorious and much to be admired And that if we consider her originall in respect of decree
THE RVLE OF FAITH OR AN EXPOSITION OF the Apostles CREED so handled as it affordeth both Milke for Babes and strong meat for such as are at full age By that worthy seruant of Gods Church Master NICHOLAS BIFIELD late Minister of Gods Word at ISLEVVORTH and by him in his life time fully perfected and transcribed so much as is now published for the benefit of Gods Church by his Sonne ADONIRAM BIFIELD 1 PET. 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby LONDON Printed by G.M. for Philemon Stephens and Christopher Meredith and are to be sold at their shop at the golden Lion in Pauls Church-yard 1626. TO THE RIGHT VVORSHIPFVLL AND Religious Knight Sir THOMAS POSTHVMVS HOBY and to the honourable and vertuous Lady the Lady MARGARET his wife A. B. wisheth the increase of grace heere and the fruition of glory hereafter RIGHT WORSHIPFVLL THere are many waies to attaine to seeming honour heere vpon earth there is no way to attaine to true honour besides this of Piety and Vertue Godlinesse brings the best gaine the greatest honour vnto a Christian others may be more rich none are more honorable then they others may bee more esteemed of by the men of the world none haue more honour both with God and good men then they as Salomon saith The wise shall inherit glory but fooles dishonor though they be exalted this is the inheritance of the godly who is the onely Wise man So that I may now say with our Sauiour your Worships haue both chosen the better part which shall neuer be taken from you I hauing euer obserued it to haue been your greatest ambitions to be true Christians which alone makes you more excellent then your neighbours neither haue you made choise of Religion as many Hypocrites and Time-seruers doe making it a stalking horse a footstoole to the seat of preferment making choice of Religion for nothing else but onely for the aduancing of themselues and compassing of their owne priuate ends no your end and aime hath euer beene in all your seruices and imployments both to aduance the glory of God as also to further the peace and welfare of this Church and Common-Wealth wherin we liue and whereof God hath made your Worship a worthy member This indouldens me humbly to present this ensuing Treatise vnto you both which may be called the Rule of Faith the Symbole or Badge whereby a true Christian may be distinguished and knowne from all Iewes Turkes Atheists Papists Hereticks counterfeting Temporizers and false Professors the Doctrine of the Creed containing in it the substance of Christian Religion Taught by the Apostles Imbraced by the ancient Fathers and Sealed by the bloud of the Martyrs The exposition of which Creed so far as it was perfected by the Author I heere present vnto you both desiring that it may shelter it selfe vnder your protection many reasons inforcing me thereto first that honour and Singular Loue which you both haue shewed vnto those that Labour in the Word and Doctrine as you are patternes of Piety so are you Patrons of pious and godly men and of their labours secondly that loue and respect which you were pleased in particular to expresse vnto the Author of this Treatise my deare Father now with God which since his death you haue been pleased to continue both vnto the fruit of his Braine as also to the fruit of his body this imboldens me to commit this Posthumus to your protection thirdly that good esteeme which you haue euer had of this work manifested both when you were pleased to bee diligent hearers of it when it was preached so long as you were both resident in those parts as also by your earnest desire of the publishing of it for the benefit of Gods Church and I doubt not but that you will now fauorably receiue that which formerly you haue so highly esteemed so much desired lastly that speciall duty which I my selfe owe vnto you both for your extraordinary Loue and by me vndeserued fauours which you haue beene both pleased to shew vnto me since it pleased God to depriue me of the benefit of such a Father this my duty bindeth me with all humility and thankfulnesse to acknowledge them therefore doe I willingly take this oportunity humbly to present this ensuing Treatise vnto you both not doubting but that you will receiue it into your Patronage so that whilst you beleeue and countenance and defend the Truth The Truth shall make you free These things do and the God of Truth and Peace shall be with you now the God of all grace make you perfect confirme strengthen and establish you and blesse you with all spiritual blessings in heauenly things through Christ with temporal blessings here and with eternal blessings in his Kingdome Such shall be the dayly Prayers of Your Worships humbly deuoted ADONIRAM BIFIELD To the Christian Reader CHristian Reader it was the Authors purpose if God had spared him life so long to haue finished this Exposition vpon the Creed but man purposeth and God disposeth It pleased God to â—aish his course before he had finished this work yet God in his diuine prouidence hath so disposed of it as that you may finde the substance of those Articles which are not here perfected to be handled in some of his other labours vnto which briefly I referre you For the ninth Article concerning the holy Catholike Church the Communion of Saints I referre you to his Treatise called The Principles or the patterne of wholsome words Chap. 23. And whereas The Communion of Saints consists of two parts First The communion of the members with the head Secondly The communion of the members among themselues for the former read his Exposition vpon the Colossians Chap. 1. vers 18. pag. 121 122 123. for the latter reade his Exposition vpon the third of Peter ver 7. pag. 169. for this title Saints read his Exposition vpon the Colossians Chap. 1. ver 1. pag. 7 8 9. If you would be directed how to carry your selues in this communion amongst the Saints and towards the godly read his little Treatise called The Rules of a holy life Chap. 25. For the tenth Article The forgiuenesse of sinnes I referre you to his Booke of the Principles Chap. 24. as also to his Exposition vpon the Colossians Chap. 1. vers 14. pag. 108 109. Would you know what course to take to bee deliuered from your sins then I refer you to his little Treatise called The Doctrine of the beginning of Christ or The Catalogue of sinnes Chap. 2. pag. 14. For the eleuenth Article The resurrection of the body I referre you to his Booke of the Principles Chap. 26. For the last Article Euerlasting life I referre you to his Exposition vpon the third Chapter of Peter ver 7. where this is largely handled from pag. 141. to 163. The Author hath handled most of these things in diuers parts of this
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
right First by the right of Creation he made vs all and so he is Lord of Heauen and Earth and all things therein for hee hath made them all Ioh. 1. 2. Col. 1. 16. Secondly by the right of redemption we were all in most miserable bondage to sin Satan and Gods Iustice Now Iesus Christ redeemes vs with his bloud paying that matchlesse price for vs and thereby makes vs his owne 1 Pet. 1. 18. Thirdly by the right of preseruation and maintenance hee keepes vs and maintaines vs by his power and all wee enioy we hold as Tenants vnder him as our Land-lord from him wee haue protection wages apparell and dyet for both soule and body Fourthly by the right of ordination God hath giuen him all power and made him Lord Act. 2. 36. God hath giuen his Elect vnto Christ as their Lord and head Iohn 17. 6. Ephes 1. 22. Fifthly by particular Couenant hee is the Lord of Christians for both by our vow in Baptisme we binde our selues to his seruice and by effectuall vocation we consecrate our selues and as it were hire our selues to be seruants to Christ and righteousnesse Rom. 6. 3 In what Nature he is Lord I answer howsoeuer in respect of Creation he made vs all as God yet in respect of Redemption he paid the price in his humane Nature and in respect of ordination he is made Lord in both natures both as God and man and by Couenant we are bound to the whole person The Lordship of Christ is a name of office and so belongs to both natures 4 The excellency of his Lordship and so there is no Lord like to Iesus 1 Because he hath no partners in his dominion though there be many administrations yet there is but one Lord 1 Cor. 12. 5. and though there be many Lords yet to vs there is but one Lord 1 Cor. 8. 6. as there is but one God so there is but one Lord Ephes 4. 5. Hee is the blessed and onely Potentate 1 Tim. 6. 15. 2 Because all other Lords are his seruants and tenants he is Lord of Lords 1 Tim. 6. 15. Reuel 19. Ephes 6. 11. Col. 4. 1. 3 In respect of the extent of his dominion for hee is Lord ouer all Act. 10. 36. Rom. 10. 11. 4 In respect of the continuance of his dominion hee onely hath immortality other Lords dye 1 Tim. 6. 15 16. his honour and power is euerlasting 5 In respect of the excellence of his glory and Maiesty He dwelleth in the light which no man euer had or can approach vnto no man euer saw or can see such glory in any other 1 Tim. 6. 16. 6 In respect of his goodnesse to his seruants Tenants and Vassalls for he hath abased himselfe to serue and minister to his seruants Luk. 12. 37. He hath bought them at such a price as no other Lord could giue 1 Pet. 1. 18. Hee is rich to all his seruants that call vpon him he hath no seruant that gets not great preferment by him euen his meanest seruants as well as his highest Officers Rom. 10 11 12 13. He hath no seruant that euer asked him the Kingdome of Heauen it selfe but hee gaue it him yea all that this Lord is or hath he bestowes it vpon his seruants freely 1 Cor. 3. 21 22 23. Gal. 2. 20. And besides his seruants neuer forfeit their estate He puts out no Tenant nor turnes away any seruant Nothing can separate betweene them and their Lords loue Rom. 8. vlt. The vse may be both for information and instruction For information and so it should informe vs First that hee dwelleth not in temples made with hands that is that we ought to conceit of him to bee more excellent then that those materiall buildings should answer to his greatnesse or that he hath no houses to put his head in but these Churches for hee is the Lord of Heauen and Earth and so may dwell where he will and no earthly building can set out sufficiently his greatnesse Act. 17. 24. Secondly that all our obedience to earthly Lords and Masters and Gouernours must be with due respect of Christ and his authority we must obey them in the Lord 1 Cor. 12. 5. that is so farre as they command vs nothing that is contrary to Christs will Thirdly it shewes that Christ hath power to doe what he will with any of his creatures belonging to men Thus the owner of the Asse and the Colt of the Asse is told that he must let them goe because the Lord hath need of them Mat. 21. 3. The Vses for instruction are these For if CHRIST be our Lord 1 We should acknowledge him and confesse that Iesus is the Lord for no man can make this confession but by the holy Ghost 1 Cor. 12. 3. But because Hypocrites may say so in words let vs labour from our hearts to yeeld our selues vnto Christ as to our onely Lord to bee ruled and gouerned by him all our dayes to be wholly at his disposing euen to liue to him that dyed for vs and by the sound Couenant of our hearts to yeeld our selues as seruants to obey him in all righteousnesse 2 Cor. 5. 15. To say Lord Lord will not serue turne Mat. 7. 21. vnlesse we say it with our hearts and proue it by our obedience which if wee doe then it is from the holy Ghost as the Sanctifier whereas the generall outward confession is but from the common grace of the Holy Ghost which may be found in Hypocrites Let vs then with Thomas from our hearts say vnto Iesus My Lord and my God Yea let vs giue our selues to the Lord as the Macedonians did 2 Cor. 8. 5. For why should we any more serue strange Lords Haue we not reason to confesse that we haue serued sinne and Satan and the world all this while and it did not profit vs Iob 33. 27. What greater preferment can we haue then to serue the Lord of Lords Did Dauid a great King account it his greatest glory to bee the seruant of this Lord Psalme 36. 1. Was it not his comfort to call him his Lord Psalme 110. 1. Haue wee not tasted how bountifull the Lord is 1 Pet. 2. 3. Did our hearts euer feele any thing more sweet then the entertainment he hath giuen in his Word and Sacraments and Prayer Haue we not bound our selues by solemne Couenant when wee receiued the Sacrament What then should hinder vs but that wee should with all our hearts consecrate the rest of our liues to his seruice which if you meane to doe by the way take notice of these rules 1 First that you must with all diligence sudy the Will of your Lord to know it and accordingly must labour that the Word of CHRIST may dwell richly in you Col. 3. 16. 2 That you must forthwith and for euer separate your selues from all the seruants of strange Lords and come out from amongst them 2 Cor. 6. 17. 3 You must resolue to obey your
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
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
of his Dâ—sciples and made an admirable speech to them recorded in the 13. 14. 15. and 16. Chapters of Iohn which speech may be all referred to three heads Prediction Exhortation and Promise By way of Prediction we shall finde in that speech that he tels them before hand of the things hee shall suffer and the glory he shall haue after his sufferings and withall the glorious prouision he will make for them in heauen after his Ascension comforteth them against his departure from them Secondly by way of Exhortation he earnestly perswades them by these his last words to looke to their cariage in the world after he was gone in these points especially namely that they shew forth the continuall proofe of their vnfained and feruent loue one to another and that they arme themselues with all patience to suffer all the indignities and troubles should befall them from the Deuil and the world and chiefly that they abide in him as the branch doth in the Vine bearing good fruits to the glory and honour of his Name Thirdly By way of promise he labours to fill them with comfort by assuring to them three singular fauours First that he would send them the Holy Ghost to be their Comforter all their daies Secondly that they shall at all times haue audience in heauen for all suits whatsoeuer if they be made in his Name And thirdly that what troubles soeuer they shall haue in the world yet in him they shall haue peace Neither did he intend this speech only for his Disciples but for all the godly in all ages that should mourne for his absence The fourth thing our Sauiour did for preparing him for his Passion was the choice of the place where he would begin his Passion and therein two things are worthy to be considered viz. The kinde of place he chooseth and his great willingnesse to suffer for vs. The place he chose was a Garden and that he did of purpose for as the first sin was committed in a Garden so he is pleased to offer himselfe to suffer the first part of his great Passion in a Garden Thus is our blessed Sauiour pleased by his obedience in a Garden to make satisfaction of the sin of Rebellion committed by our first Parents in Paradise The next is the demonstration of our Sauiours willingnesse to suffer for vs which hee shewes plainly in choosing the place for first it would be hard for the Priests to apprehend him in the Citie because of the people therefore hee gets out of the Citie to a place that was neare Againe the Euangelists note that he went to a place he was accustomed to goe to that so it might not be difficult to finde him Luke 22. 39. And to make it out of all doubt S. Iohn saith That Iudas that betrayed him knew the place And it is profitable for vs to know that our Sauiour did suffer willingly because that addes to the price of his satisfaction for vnlesse his Passion had beene voluntary there had not beene a iust satisfaction for our sinnes to Gods Iustice And besides that circumstance should the more stirre vp our hearts to admire the greatnesse of his loue to vs. And finally it is a most liuely president to teach vs with all willingnesse to take vp our crosse and follow him that hath so willingly suffered such grieuous things for vs. The fifth thing our Sauiour did in his preparation was the offering vp of prayer to God before hee entered vpon his Passion Now the prayers Christ made were partly for the Church and partly for himselfe The prayer for the Church which he made immediatly before his apprehension is at large recorded in the 17. of Iohn which prayer he made as the High Priest whose office was two-fold to make intercession for the people and to make satisfaction and atonement for their sinnes And though the intercession of Christ be chiefly performed in heauen as hee sitteth at the right hand of God yet that we might know what he saith for vs in heauen he conceiues that most sacred frame of Intercession which is there recorded for our euerlasting consolation Now concerning that prayer of our Sauiour many things may be obserued 1. For whom he prayes and makes intercession and so hee expresly saith That he did not pray for the world but for the Elect vers 9. 2. Why he made that prayer on earth and did not reserue it till he came to heauen And to that he answereth himselfe vers 13. that hee spake those things on earth that his ioy might be fulfilled in vs for it must needs bee an vnspeakable comfort to vs to know what Christ prayes for in heauen to obtaine for vs. 3. What things he assumes as taken for granted before hee puts vp his petitions to God and so hee reckons vp before God diuers admirable priuiledges which belong to the godly which God did neuer deny but alwaies granted to belong to them and these were 1. That God had giuen Christ full power to bestow eternall life vpon the godly vers 2. 2. That the godly were Gods owne people and that he had bestowed them all vpon Christ to redeeme them and prouide for them vers 6 10. 3. That Christ is glorified in them vers 10. meaning that God had giuen him leaue to make himselfe glorious by aduancing them and that he did account himselfe to haue no glory on earth but what he had in and from them 4. That he did sanctifie himselfe for them vers 19. that is that God was to account all his merits to belong to them and that all he endured when he was set apart as a Sacrifice was for their sakes 5. That all he was to pray for did belong to all beleeuers as well as to the Apostles euen to all that did or should beleeue to the worlds end vers 20. 6. That by the Gospell Christ was to make all the godly feele that God loued them as well as he loued him verse 26. 4. What he did begge of his Father for vs and so we shall finde that hee hath fitted his suits to our desires For looke what in this world the godly most desire to be freed from or to haue that he hath asked namely 1. That God would vndertake to keepe vs so as we might not any of vs be lost verse 11 12. 2. That God would preserue and keepe vs from euill both the euill of sinne and the euill of danger that might oppresse vs verse 15. 3. That God would sanctifie vs by the power of his word and so furnish vs with all gifts needfull to a holy life verse 17. 4. That we may be admitted into fellowship and indissoluable vnion with the blessed Trinitie and amongst our selues that in a sort wee might bee ioyned to God as Christ was verse 21. 5. That God would so perfect this holy vnion in them that he might make the very world to know that God loued them as well as he loued
one High Priest to another Secondly he was three times denied by Peter his owne seruant and Disciple Thirdly he was ill intreated by the men that kept him bound And that these things fell all out before the solemne Councell of the High Priests and in the night appeares by Saint Lukes narration of it Chap. 22. though the other Euangelists obserue not the order so precisely For the first The Captaine of the band and the Souldiers and Officers of the Iewes carried Christ first to Annas that was father in law to Caiaphas and then to Caiaphas afterwards Iohn 18. In which dealing two things may be noted First the glory these wretched men take in shewing their Prisoner one to another How glad they are to see Iesus bound and to know but that their deuices prosper so farre now was the time that the world reioyced and the Disciples wept Iohn 16. 20. Secondly it seemes Caiaphas playes the Politician for since the time he had beene author of that counsell that one must die for the people all the worke is directed to him If great men once become authors of mischiefe and ill counsell they know not how farre they may be lead on in wickednesse but Caiaphas perceiuing the worke must light vpon him subtilly giues order as is likely that he should first be carried to Annas that so hee might either decline the enuy of the people or haue him partner in it For the second The storie of Peters deniall is at large set downe by the Euangelists and therein three things are noted the occasions of his fall the manner of it and the euent The occasions are obserued by the Euangelists to be foure or by foure steps and degrees he is brought into the snare of this temptation For first he followed Christ afarre off Matth. 26. 58. That he followed him it was his affection and deuotion but that he followed him afarre off it was his feare and in this feare is laid the first ground of his fall To expose himselfe to danger when he felt his heart afraid of it especially when there was no necessary cause to venture himselfe vpon it was a strong occasion to the temptation Secondly a Disciple that was knowne to the High Priests and â—ent in with Iesus into the Palace spake to him that kept the doore and so got Peter in Iohn 18. 15 16. and this was a second step to his temptation The courtesie of his friend proues a snare to him and the rather because he went in out of curiositie and not out of any setled reason or cause to glorifie God for Saint Matthew saith he went in but to see the end that is to obserue what would become of Christ Matth. 26. 58. Thirdly he sate and warmed himselfe by the High Priests fire with the seruants of the High Priests Iohn 18. 18. He that was for a long time accustomed to the holy conuersation of Christ and his fellow Disciples where he was accustomed to goodnesse in words and deeds now comes into the company of the vngodly without calling whose tongues were bent to mischiefe and their throat an open sepulchre and here as a man comming suddenly into a new world receiues strong impressions of euill his fearefull heart being not able to cast vp the poison hee receiued from their Societie and this was the third degree or step to his fall Fourthly he was examined and accused to be one of Christs followers and so charged in that part in which he was weakest For first a Damosell that kept the doore asked him whether he was not one of them Ioh. 18. 19. and then the seruants by the fire-side charge him againe vers 25. gathering belike from his behauiour that hee was not one of their side in that he did not ioyne with them to discourse against Christ and therefore it was likely that he was Christs Disciple and they told him his speech bewrayed him hee spake like a Galilaean Then in the third place a kinsman to Malchus whose eare he cut off charged him that hee saw him in the Garden Ioh. 18. 26. The Deuill that desired greatly to sift him and to increase his misery plies him with obiections and all suddenly till his sinne was brought to the height Thus of the occasions of his fall The manner of it followes so the Euangelists shew that first he denied Christ saying that he knew him not Then he denied him again with an oath Then thirdly he began to curse sweare saying he knew not the man Oh Peter knowest not thou the man that before hadst confessed him to be God The euent was his Repentance there is obserued the means of it and the maner of it The means lesse principal was the crowing of the Cock according to the prophecie of his Sauiour The principall was that Christ looked backe vpon him and then Peter remembred Christs words which presently brake his heart Lukâ— 22. 61. The manner of his repentance was that he went out of that wicked place and wept bitterly He forsakes the needlesse society of the wicked and with much sorrow bewailes his great sinne Thus of the Story Now the reason why our Sauiour suffered this kinde of affliction to be denied thus of his owne seruant was that so he might satisfie Gods iustice for vs that had denied God in Paradise because we had denied God he was content to be denied by his owne seruant There may be many vses made of this lamentable Story of Peters fall 1. For first we may all be warned by his fall to take heed of the occasions that led him into this sinne and so especially to take heed of security and trust in our owne strength This is the man that a little before said he would not deny him though he should die with him Let him that standeth take heed lest he fall No man is strong by his owne might and therefore let vs work out our saluation with feare and trembling and know that we are kept onely by Gods power and true faith in him Againe we see how pernitious a thing it is to fall suddenly into carnall company without a Calling It is hard to touch Pitch and not be defiled especially in euill times when men are heated with malice we should altogether auoid their presence if it be possible The High Priests fire vndid Peter 2 Wicked men must take heed of abusing such examples as this by gathering from thence any libertie to sinne think not to sinne securely because Peter sinned so grieuously Remember two things if thou take liberty to sinne because Peter so sinned First that Peters sinne brought bitter griefe to his heart He went out and wept bitterly saith the Text If thou wouldest as well consider the sorrowes Gods seruants brought vpon themselues for their sinnes as the greatnesse of their offence thou wouldst finde small prouocation from such wofull presidents Againe it is true that Peter sinned and yet was saued and yet it is as true
The great glory of Gods power in giuing testimonie to the innocence of his children When Iewes and Gentiles haue banded themselues against Christ and when his owne Disciples are now fled and dare not speake for him yea when all that professe religion were swallowed vp with amazement God herein raiseth vp a woman a stranger a Pagan to force a way for his testimony euen at this great Assises 2. Note that God keeps this testimonie till the very last moment for the Iudge is now set to giue Iudgement to shew vs that God can send comfort and succour to his seruants though he withhold it till almost all hope bee gone 3. Gods message must be deliuered though neuer so many obiections lie against it Shee might haue thought how vnfit it was for her to meddle being a woman and a stranger and her owne husband being Iudge but yet shee will send the message 4. The Diuinitie of Christ showes it selfe maruellously in this thing while Pilate is ready to condemne him hee miraculously conuerts his wife His Godhead breakes through the veile and their opinion that thinke this woman was truly conuerted is charitable and not improbable For what was in the confession of the Centurion or the Thiefe vpon the Crosse that is not in the confession of this woman Shee confesseth him when all the world refuseth him yea she vrgeth her Husband to saue him when it might proue his vtter ouerthrow considering the tumult of the Iewes and the displeasure Caesar might take seeing Christ was charged with Treason against Caesar and besides so peremptorily to acknowledge his goodnesse at such a time when it was so generally questioned imported a minde much affected to Iesus Howsoeuer we may learne of this great woman to stand for the truth how euill soeuer the times be or what danger soeuer it may bring vpon vs. Yea note that Iesus can doe great things in Prison as well as at Liberty No outward abasements or restraints can hinder Gods counsell or the successe of religion or Gods worke for the soules of his people 5. Concerning Dreames we must vnderstand that they are of foure sorts Naturall Morall Diuine or Diabolicall Naturall dreames arise from the constitution of the body according to the complexion or present estate of the bodie either as diseased or well Morall dreames arise from the studies and imployments that we are extraordinarily affected withall in the day time Diuine dreames arise either from the working of some Angell or by some other way vnknowne to vs and are vsed by God either to shew his power or foretell things to come or vnknowne or as an extraordinary entertainment he would giue vnto his seruants Diabolicall dreames are villanous conceptions wrought in the mindes of men in their sleeps either to torment them or to seduce them or to tempt them to some monstrous euill The question is what kinde of dreame Pilates wiues dreame was There is no colour of reason to thinke it was Naturall Some Diuines thinke that it was Diabolicall and giue this reason that the Deuill some way now perceiuing that the death of Christ would be the life of the world hee seekes to hinder it by this dreame But if that were so why had not Pilate the dreame or why did not the Deuill vse the Iewes that were his owne instruments and therefore it is more than likely that the dreame was from God Quest But may we now giue heed to dreames Answ By dreames we may guesse at the state of our bodies sometimes And by dreames wee may guesse at the corruption of our natures and finde what sinnes we are secretly prone to Yea no doubt but wee may haue Diabolicall dreames which we may discerne by the same signes we know the temptations of the Deuill from corruption of nature As when we are tempted to things contrary to our natures and prodigiously vile or when we feele that our nature doth abhorre the motion and giue no consent to it Nor doe I doubt but God may treat with his people also by dreames and we should be thankfull for holy dreames wherein God giues vs speciall comforts or doth in any speciall manner fire our hearts to the loue of goodnesse Only we must receiue no opinions by dreames which are not agreeable to the word nor must we trust vpon Predictions of things to come only when they are come to passe glory should be giuen to God with a resolution still to depend vpon the Law and the Testimonies only as the direction of our liues 6. We should all feare the great power and wrath of God we should be afraid to displease him for hee can finde strange wayes to make vs suffer If all the world were at firme peace with vs and all the Deuils in Hell would be quiet yet God can fight against our spirits with a very Armie he can raise in our very dreames Little doe we know how suddenly and how easily and yet how fearefully God can seaze vpon vs either body or soule 7. Note that shee saith I haue suffered many things and yet it was Pilate that offended whence we may gather that ill husbands may make all that belongs vnto them suffer for their faults They may be as a common plague to all that is about them or comes of them They sinne and their wiues may suffer many things for their sakes so may their children and their posterity Lastly obserue that she dreames in the day time It seemes she was no early riser but guilty of that fault which is still too common amongst great persons yea amongst them that are much inferiour to her to lye long in bed whereas the good woman described in the Prouerbs chap. 31. is commended for Rising while it was yet night Thus of the declaration of our Sauiours innocence by Pilates wife By Pilate himselfe he was declared to be innocent partly in words and partly in action In words Pilate came forth publikely three times and professed that he found no fault in him after he had heard out their accusations and examined him Luke 23. 14 22. Whence we may gather that wieked men in the Visible Church may be as vile yea more vile than those that are not in the Church at all The Iewes accuse him when a Gentile absolues him They wilfully pursue Christ to death when the Pagan for a good while striues as hard to saue him Pilate was afraid when his very accusers had charged him that he said that he was the Son of God and yet these cursed Iewes are not afraid though they had seene many signes that proued he was the Son of God And therefore it shall be easier for Pagans and Papists in the day of Iudgement than for these wicked men in the Church as our Sauiour said of the Cities of Galilea Mat. 11. 20. to 25. In Action Pilate pronounceth our Sauiour innocent by vsing solemnly the Ceremony of washing his hands and expoundeth his meaning thereby to signifie that he was
naturall condition to a glorious fruition of the name of God and therefore in the Originall the Preposition rendered in hath the force of into as well as in Baptise them into the name of the Father Sonne and Holy Ghost 4. Words of consolation and so he comforts them by two arguments the one taken from the successe of their doctrine and the other from his own perpetuall presence with them The argument from the successe of their doctrine is recorded by Saint Marke and that is two-fold the one ordinary the other extraordinary The ordinary successe is either in the good or in the bad In the good so many as will beleeue and are baptised and will obserue all that Christ commands them which is to be supplied out of Saint Matthew they shall be as certainly saued in heauen as they are taught on earth And contrariwise such as will not beleeue and receiue their doctrine Christ wil reuenge it vpon them with the damnation of their soules nor shall their Baptisme helpe them if they will not beleeue and obey Mark 16. 16. The extraordinary successe should be in the signes should follow such as beleeue which are reckoned Mar. 16. 17 18. and these are attributed to all beleeuers though they were to be done but by some only because the end of those miracles was to glorifie the doctrine beleeued on by all Nor did these signes last vnto all times but onely in the first times of the Church for the more effectual confirmation of that doctrine which could not be demonstrated by naturall arguments Nor did euery beleeuer that shewed some of them shew all of them some spake with new tongues that yet could not heale the sicke for there were diuersities of gifts and operations and yet all from one Spirit 1 Cor. 12. 4 5. The second argument of consolation is taken from his perpetuall presence with them to the end of the world which must be vnderstood of his spirituall presence and must be extended to all the godly especially Ministers seeing the Apostles could not liue themselues to the end of the world Thus of the third Apparition after the day of the Resurrection We reade of the appearing of our Sauiour at three other times besides these as to more than fiue hundred brethren together 1 Cor. 15. 6. and to Iames the Apostle alone 1 Cor. 15. 6. And then lastly vpon the day of his Ascension he appeared to the Apostles on Mount Oliuet not far from Bethania Act. 1. 12. Of these three I haue nothing to say for concerning two of them we reade nothing in Scripture but the bare mention of them and for the last it belongs to the Article of his Ascension And thus of the Apparitions of Christ after his Resurrection The last part of my Diuision that concernes the Resurrection is about the fruit of the Resurrection or the good that comes to vs by our Sauiours rising from the dead and so 1. The Resurrection of our Sauiour serues exceedingly to confirme our faith and to assure vs that he was the Sonne of God Rom. 1. 4. and the promised Messias that could thus miraculously raise himselfe from the dead Ioh. 10. 17 18. and 2. 19. to 23. Matth. 12. 39 40. 2. The Resurrection of Christ assures vs of our Iustification from our sinnes Rom. 4. 25. The Father by deliuering Christ to death did actually condemne our sinnes in his flesh as our surety Rom. 8. 3. So by letting him out of the prison of the graue in his Resurrection he did actually absolue and acquit him from the obligation in which he was bound and so in discharging him doth acknowledge payment and satisfaction and so we are discharged too If he had not risen we had been still in our sinnes 1 Cor. 15. 17 18. Rom. 8. 34. Phil. 3. 8 9 10. 3. The Resurrection of Christ is the cause of a two-fold resurrection in vs. The first Resurrection is of the soule from the death of sinne to the life of grace Eph. 2. 4 5. Col. 2. 12 13. Rom. 6. 4 5. and this flowes from his Resurrection The second is of the body out of the graue which is to be accomplished at the last Iudgement of which the Resurrection of Christ is both the cause and the pledge 1 Cor 15. 20 21 22. Rom. 8. 11. 1 Thess 4. 14. And a taste of this Christ gaue in the resurrection of diuers Saints that appeared to many in Ierusalem immediately vpon his Resurrection Matth. 27. 52 53. 4. The Resurrection of Christ begets in vs a liuely hope of a most glorious inheritance in heauen As the Apostle shewes 1 Pet. 1. 3 4. and Rom. 5. 10. where we shall for euer triumph with him in the victory ouer Death and the Graue and Hell Hosea 13. 14. 1 Cor. 15. 54 c. 5. It warrants and effects our persâ—uerance in life for he rose to life to die no more neither in himselfe nor in the spirituall life of his members as the Apostle reasons Rom. 6. 9 10. Now the reason of all this is because Christ sustained our person and rose againe as well as died in our stead He died and rose againe as a publike person and a root of a new mankinde and besides the same Spirit that raised Iesus Christ from the dead is in vs to worke all those things intended by his Resurrection Rom. 8. 11. The vse of this Article may be diuers 1. By way of Information and so it proues the Diuinitie of Christ the Apostle sayes he was mightily declared to be the Sonne of God by the Resurrection from the dead He that could ouercome so great Enemies as Sin Death the Graue and Hell and had power of himselfe to take vp his life must needs be God and so Saint Paul applies the words of the second Psalme Thou art my Sonne this day haue I begotten thee to the Resurrection of Christ which is true in respect of the manifestation of his Diuinitie Rom. 1. 4. Act. 13. 33. 2. By way of Instruction and so first Saint Paul 2 Tim. 2. 8. chargeth vs in a speciall manner to remember this Article and to lay fast hold vpon it for Iewes and Pagans can beleeue that Iesus died but a Christian must goe further to beleeue that he was raised from the dead Secondly wee should learne from Christs Resurrection to rise to newnesse of life A Christian should be ashamed to lye dead in the graues of sinne when his Sauiour is risen from the dead Nay if we be ingrafted into Christ aright wee are risen with him and are aliue from the dead and shew it by a spirituall liuelinesse in all parts of a renewed conuersation and therefore if thou wouldest haue comfort that thou art a true Christian thou must shew it by liuing in a new conuersation and by awaking from spirituall slumbring and securitie and standing vp from the dead Eph. 5. 14. If there be life in the Head there is life in all the
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