our spiritual confirmation and consolation 9. Q. And what is the summe of the severall parts or points of this Creed A. The confession of one God in three persons and of the Church with its prerogatives 10. Q. Why doe we speak particularly in the Creed I beleeve whereas in the Lords Prayer we speak plurally Our Father A. Because Charity doth require us to pray one for another but we cannot beleeve nor confess one for another 11. Q. Why not beleeve one for another A. Because spiritually as well as corporally each one must live by his own and not by anothers food and physick Hab. 2.4 12. Q. Why not confesse one for another A. Because no man knows what is in anothers heart 1 Cor. 2.11 13. Q. What may be gathered for practise out of this aforesaid of the Creed A. That every one ought to learn it and to labour and desire rightly to understand it and to make diligent and right use of it Sect. 10. Of the first Article 1. Q. HOw many Articles be there in the Creed A. Twelve in common accompt though not alike distinguished and expressed by all men in the totall number or the particular enumeration 2. Q. What is the first Article A. I beleeve in God the Father Almighty maker of Heaven and Earth 3. Q. What is it to beleeve in God A. It is to beleeve the being of God that he is and the truth of God that he is true and the love of God to me that he is mine and I am his 4. Q. What makes you beleeve there is a God A. 1. His power both visible outwardly in the creation Rom. 1.20 and sensible inwardly in every conscience Rom. 2.14 2. The instinct of nature ever working in the heathen to make them rather take any thing for God then to have no God at all 5. Q. What is God A. I may rather tell what he is not because he is infinite and cannot be expressed 6. Q. But how hath he revealed himself in his Word A. That he is a Spirit Joh. 4.24 and that he is of himself Ex. 3.14 7. Q. If God be a spirit how is man said to be created in his image A. Not in regard of bodily shape but of spirituall faculties especially knowledge Col. 3.10 and holiness Eph. 4.24 8. Q. What mean you by God the Father A. I acknowledge the first person in Trinity 9. Q. Is God then more then one A. He is one in substance or essence yet three in person 1 Joh. 5.7 10. Q. How is God Almighty A. Because he can doe all works of power Dan. 4.35 and cannot doe any works of weaknesse Tit. 1.2 2 Tim. 2.13 and because all rule is his Rom. 13.1 and because all might is his Act. 17.28 11. Q. What mean you by Heaven and Earth A. All things that are visible and invisible 12. Q. How did God make them A. Immediately of and by himself without matter means or instrument Psal 33.6 Heb. 11.3 13. Q. What followeth out of this aforesaid of the first Article for instruction to our practise A. That as I know God by his Works so I must acknowledge him in all the use I make of them and abuse none of them Secondly I must depend and trust on him for my preservation and salvation in every kind of whom I had my creation Thirdly that I must fear him knowing that he who hath power to create hath also power to destroy Sect. 11. Of the second Article 1. Q. VVHat is the second Article A. And in Jesus Christ his onely Son our Lord. 2. Q. What word is wanting here A. I beleeve For I must beleeve in God the Father God the Son and in God the Holy Ghost 3. Q. What doth the name Jesus signifie A. A Saviour Mat. 1.21 4. Q. Whom doth he save A. As many as doe receive him by faith Joh. 1.12 5. Q. VVhat doth the name Christ signifie A. Anointed 6. Q. How doth this belong to our Saviour A. By speciall excellency he being as none else ever was a King Mat. 21.4 a Priest Heb. 5.6 and a Prophet Act. 3.22 7. Q. Doth the name Christian imply the like in us A. Yes that spiritually we are Kings to reign over our corruptions Rev. 5.10 and Priests to offer spiritual sacrifices 1 Pet. 2.5 and Prophets to provoke and to exhort one another Heb. 10.24 25. and to distribute our received graces 1 Pet. 4.10 8. Q. How is Christ the Son of God A. By an unspeakable manner of everlasting generation Is 53.8 9. Q. But how is he Gods onely Son when as we also are called Gods Sons Gal. 4 6 7. and the Angels likewise Job 1.6 38.7 A. We are Sons by Adoption the Angels by Creation but Christ is the onely natural Son of God Heb. 1.5 10. Q. And how is Christ our Lord A. As he is God because he hath created us and as he is God and Man because he hath redeemed us Act. 2.36 11. Q. VVhat learn you for practise out of all aforesaid of the second Article A. To be comforted and strengthned in Faith and in Prayer Heb. 4.15 16.2 Tim. 1.12 Secondly to obey Christ Mal. 1.6 Thirdly to imitate him Joh. 13.13 Sect. 12. Of the third Article 1. Q. WHat is the third Article A. Which was conceived by the Holy Ghost born of the Virgin Mary 2. Q. VVhat meaneth this Conceived by the Holy Ghost A. His miraculous and supernaturall Creation in the womb of the Virgin Incarnate saith the Nicene Creed Secondly his sanctification Luk. 1.35 Thirdly his union with the divine nature Joh. 1.14 3. Q. VVhy was Christ conceived by the Holy Ghost A. That he might be without sin 2 Cor. 5.21 4. Q. VVhy must he be without sin A. Because he was to be united to the Godhead and because he was to redeem sinners 5. Q. VVas this conception and birth of Christ true and proper or was it onely a miraculous passing of a miraculous and heavenly body as some have thought A. It was true and proper though supernaturall as aforesaid for the words are plain in the Creed and Is 7.14 Luk. 2.6 6. Q. VVhen where and how was Christ born A. In the fulnesse of time Gal. 4.4 At Bethlehem the appointed place Mal. 2.5 In a stable and laid in a manger Luk. 2.7 7. Q. VVhy was Christ born of a Virgin A. That he might be without sin as aforesaid 8. Q. Is not Virginity hereby honoured above VVedlock A. No for this Virgin was a Wife Mat. 1.20 24. 9. Q. VVhat then is hereby honoured A. The sex of Womanhood because as mans fall so also his recovery was thorough a woman And a one woman was of a man alone so one man is of a woman alone 10. Q. Did Christs Mother continue still a Virgin A. It is a point of Piety though not of Faith so to think 11. Q. How cometh that Christs mother hath no other titles here but Virgin Mary A. Because the Scripture
fully come For now and not before did his servants receive his full name in their foreheads being baptised in the name of the Father of the Son and of the Holy Ghost And now being made known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his triple unity revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of speciall excellencie he is become to us a King and we to him a Kingdom For now especially hee hath vouchsafed to specifie his Church by the name of his Kingdome Mat. 11. Hee that is least in the Kingdome of God that is in the state of his Church after this third revealing of himself This is the compleat mystery of godlinesse God is manifested in the flesh justified in the spirit 1 Tim. 3.16 And as In him so also By him to us is the Trinity especially perfected For this God of order allwaies observeth order as ad intra in his personall proprieties so ad extra in his outward works The Father creating the Son redeeming the Holy Ghost sanctifying And what had the former two works been without this third The Son of God had his two-fold marriage one personall with his flesh the other mysticall with his Church and in each the Father was the Donor the Son the Receiver there wanted not Bride or Bridegoom or giver But who could be worthy to be the minister in these holy conjunctions None but the Holy Ghost He was the Minister in the personall marriage For the word was made flesh but how he was conceived of the Holy Ghost Conceived the flesh supernaturally formed the Word hypostatically united And in the mysticall marriage likewise he is the Minister For if any man have not the spirit of Christ the same is none of his But as many as are led by the spirit of God they are the Sons of God For this is that spirit of adoption by whom we cry Abba Father Rom. 8. He worketh the application of Christ unto us by faith and of us unto Christ by love and so is that marriage made The father is our Physitian the Son our Physick But the Holy Ghost is that blessed Apothecary which applyeth of this salve to every sore and administreth portions of this portion distributing to every one severally even as he will 1 Cor. 12.11 The Father was the sacrificer the Son the Sacrifice but where was the fire Wis 16. This charitas Dei this loving spirit this love of God Tit. 3.4 or rather this God Love for God is love 1 Jo. 4.8 was that heavenly fire wherein this sacrifice was finished For God so loved the world that he gave his onely begotten Son Jo. 3.16 And through the eternall spirit Christ offered himself without spot to God Heb. 9.14 The Son is the arme the Holy Ghost is the hand the Father the body from which they issue or are derived And as in the body naturall the eye cannot say to the hand I have no need of thee 1 Cor. 12. Yea the feeble members are so necessary that to the lesse honorable members we give more abundant honor so in this body of bodies this fountain of beings the holy deity the plurality of persons is no waies needlesse but their perfection consisteth not lesse in their Trinity then in their unty And lest we should think the Holy Ghost because he is the third in order to be the third in honor behold what abundant honor we are to give him The arm and hand work together and at once with the body and in and with the same strength yet the perfection and consequently the honor of the work more immediately belongeth to the arme and most immediately to the hand This Holy Ghost is the holy hand of God by which all the works of God are to us most immediately perfected With a mighty hand a stretched out arm he brought his Israel out of corporall bondage And with that stretched arme the redemption of the Sonne and this mighty hand the operation of the Holy Ghost he bringeth his Israel out of spirituall bondage I cannot shew you all the fingers of this hand for they abound yet not superfluously like that monstrous creature who had six upon each hand 2 Sam. 21. but richly as it becometh the Creator being Lord of all to be rich unto all Let it suffice that some of these fingers are expressed in the Scriptures Exo. 8.19 Pharaohs inchanters spake concerning the plague of lice This is the finger of God there is medius the strong finger of Power Exo. 31. Moses received the two Tables written with the finger of God there is Index the pointing finger of wisdom Lu. 11.20 Christ saith If I by the finger of God cast out Devills there is medicus the healing finger of mercy These are not those writing fingers in Belshazars vision Dan. 5. they write no fearfull inditement but they are those dropping fingers Can. 5. which droppe down pure myrrhe blessed distillations of grace and mercie to blot out the old handwriting that was against us Yea this hand enableth them on whom it resteth to prevail with God by holy wrastling as Jacob did Gen. 32.28 and to make violent entry by force into the Kingdom of Heaven Mat. 11.12 No marvell that Christ saith It is expedient for you that I go away Joh. 16.7 Why that the third person might take his course and turn that God unto us-ward might be perfected In him in respect of revelation By him in respect of application and operation Again this feast of the comming and appearing of the Holy Ghost is to us the feast of feasts the speciall feast We may compare it yea with reverence be it spoken we may preferre it to the feast of the Nativity in the former respects Namely in our own behalf this being the consummation of that unto us the Catastrophe the last scene of that divine act of the blessed Trinity In that feast God unchanged in himself descended unto man In this man changed and renewed from himself is lifted up unto God In that God became partaker of the humane nature in this man is made partaker of the divine nature In that one man was made the Temple of God 1 Cor. 6.19 in this every one of the faithfull is made so feverally and all-together jointly Eph. 2.21 That was begun secretly in the Virgins womb and accomplished obscurely in a stable This was done openly and publickly at a great feast and a solemn assembly In a word as the beginning without the end were vain so the end would not be without the beginning Therefore let no man put asunder that which God hath joyned together Yet exitus acta probat unto us the end and consummation is all in all Be it so then and let Saint Bernards player teach us the use of it Ser. 3. in Pent. that I follow it not further Solemnitatem praecipuam hodie celebramus utinam devotione praecipua Wee celebrate a speciall feast to day God grant we do it with speciall devotion that God
are made a member of Christ the child of God and an inheritor of the kingdom of Heaven A. To teach me what I should beleeve and endeavour to make good 13. Q. What do you learn out of that aforesaid of Sacraments for your practise A. First to be thankfull to God for his gracious affording me such helps Secondly to rejoice in the use of them Thirdly to abhorre the Doctrine of the Romish Church which doth adde so many of their own inventions to Gods Ordinances Sect. 7. Of Baptism 1. Q. WHat is the outward visible sign or form in Baptism A. Water wherein the person baptised is dipped or c. 2. Q. Is water alone sufficient without salt spittle oyle c. A. Yes for we read of nothing else used in the first Institution Mat. 3.16 Act. 8.36 37. 3. Q. And what is it to be dipped or sprinckled in the name of the Father Son and Holy Ghost A. It implyeth the grace of the Author and the bond of the Receiver to wit that by divine right we are created into the grace and favour and bound to the obedience and service of the Father Son and Holy Ghost 4. Q. VVho must baptise A. Onely the lawfull Minister for the Ministry of the Word and Sacraments was one joynt Commission Mat. 28.19 20. And no man is to undertake it without lawfull calling Heb. 5.4 1 Sam. 13.11 2 Sam. 6.6 5. Q. And who must be baptised A. Converts that are of age and can and will make right confession of faith Act. 8.36.37 and Infants of the Church Act. 2.29 6. Q. To what end then are Sureties or VVitnesses if the covenant belong to children of the church A. Because the child cannot offer it self therefore the Sureties in its own and its parents behalf do offer it to the Church by confession and profession and in own its Parents and the Churches behalf doe offer it to God by covenanting 7. Q. But do not the Sureties goe too far in covenanting for the child A. No for they doe not meddle with Gods secret will and counsell but with his ordinance whereto they have calling Mat. 19.14 and covenant Act. 2.39 Secondly their covenant is not to bind themselves to what shall be but to bind the child to what should be 2 King 11.17 2 King 23.3 8. Q. What is the inward and spirituall grace in Baptism A. A death unto sin and a new birth c. 9. Q. Is then sin fully taken away by or in Baptism A. By the virtue of Christs blood we are cleansed from the guilt of sin 1 Ioh. 1.7 and by the power of his spirit we are freed though not from the disposition and inclination to sin yet from the body reign and dominion of sin Rom. 6.6.12.14 10. Q. What may be gathered out of this aforesaid of Baptism for practise A. 1. That Infants baptism must be hastned and not needlesly delayed Mat. 19.14 2. That the performance of it be in all points reverently observed 3. That we should not rest satisfied with our outward Baptism but labour to find and shew the inward Baptism of the Spirit Sect. 8. Of the Lords Supper 1. Q. WHat is outwardly to be received in the Lords Supper A. Bread and Wine 2. Q. Why might not our eating the Bread suffice to signifie our receiving the body and blood of Christ seeing the Bread signifieth the Body and the Body containeth the Blood A. Because our remembrance and comfort is of and in Christs blood shed out of his body 3. Q. But doth not the dignitie of the Minister require or allow that he keep the cup to himself A. No for the dignity of the Minister is in the office of ministring not in the right of receiving 4. Q. But is it not better the Wine should be forborne of the multitude rather then the spilling of it should be hazarded in carrying it about A. No for if the Wine be spilt it is a breach of decency not a losse of Christs blood but the wilfull forbearing of the Cup being a breach of Christs Ordinance is both 5. Q. How much must be eaten and drunken A. So much Bread as is delivered and so much Wine as may shew and prove drinking 6. Q. May none of the Bread bee kept to sanctifie the keeper the fire the pot the house A. No for such use is not onely beyond Christs institution but against the nature of a Sacrament 7. Q. What is the inward part or thing signified in this Sacrament A. The Body and Blood of Christ 8. Q. Are Bread and Wine then turned into the Body and Blood of Christ A. No they keep still their own kind and nature 1 Cor. 10.16 1 Cor. 11.28 9. Q. Why then doth Christ say This is my body this is my blood Mat. 26.26 A. It is a Figurative speech common to the Sacraments Circumcision is called Gods Covenant Gen. 17. 13. the Lamb is called the Lords Passeover Ex. 12.11.21 and it is by Christ expounded spiritually Jo. 6.63 10. Q. Who may or must receive this Sacrament A. None but they that are already by Baptism initiated members of the Church and are of age and reason to discern or make difference of the Lords Body 1 Cor. 11.29 and are at least professors of faith and repentance because holy things must not be given to dogs Mat. 7.6 and are more then one or two at once because it is a Communion 11. Q. What may be gathered out of this aforesaid of the Lords Supper for our practise A. That we have need to prepare our selves before we receive it and to be intent in faith and zeal when we reecive it and to be carefull to shew our growth in grace strength and comfort after we have received it Sect. 9. Of the Creed 1. Q. WHere doe you chiefly find the sum or doctrine of your Faith A. In the Apostles Creed 2. Q. Why is it called the Apostles Creed A. Because it is the summe of the Apostles doctrine 3. Q. What needed then other Creeds to be added or to come after A. To explain and confirm it against new Heresies especially concerning the Unity and the Trinity in the Godhead 4. Q. What doe you then when you say the Creed A. I make my confession of the Christian Faith 5. Q. It it not a prayer A. No. 6. Q. How may that appear A. By consideration first of the nature of it in its originall use which was for converts to answer being questioned What do you beleeve Secondly of its object for it speaketh not to God but to men Thirdly of its subject for it doth neither ask nor give thanks Fourthly of its gesture or manner of utterance for we kneel in prayer but stand up in confessing 7. Q. And why so A. To shew our humbleness in speaking to God and our boldness in speaking to men 8. Q. But may it not be used in or with our prayers A. Yes by way of meditation and to the purpose of
in that he led captivity captive Eph. 4.8 8. Q. Is there need of sitting or use of seats in Heaven A. No for glorified bodyes are not subject to weaknesse 1 Cor. 15.43 Rev. 21.4 9. Q. Why then is Gods throne and his sitting thereon mentioned Dan. 7.9 Rev. 4.2 A. To set forth God to our capacity by the similitude of a Judge 10. Q. Is not then the right hand of God here properly to be understood A. No for God is a spirit Joh. 4.24 11. Q. What meaneth this then And sitteth on the right hand of God A. It is a borrowed or figurative speech signifying his supreme dignity above all creatures and his government over his Church Eph. 1.20 21 22. and his mediation Rom. 8.34 and his power over his enemies 1 Cor. 15.25 12. Q. What doe you gather for practise out of all aforesaid of the sixth article A. That I must now endeavour to ascend unto Christ in affection Col. 3.1 and in conversation Phil. 3.20 Secondly that I must hope to ascend to him at last bodily and in person Thirdly that I may not think of receiving Christ corporally in the Sacrament because so he is in heaven and shall be to the end Act. 3.27 Fourthly that I must be constant in Gods service seeing Christ hath triumphed over the Kingdome of darknesse Fifthly That I must goe boldly to the Throne of grace Heb. 4.16 Sect. 16. Of the seventh Article or next following 1. Q. WHat is the seventh Article or next following A. From thence he shall come to judge the quick and the dead 2. Q. VVho shall come A. Christ in his humane nature Act. 1.11 10.42 17.31 Ioh. 5.22 3. Q. From whence and whither shall he come 4. From thence that is from heaven Come that is to us on earth as Act. 1.11 4. Q. When shall he come A. It is not revealed Mat. 13.32 5. Q. How shall he come A. In power and great glory Mat. 24.24 30. Luk. 23.30 6. Q. How or wherein shall this judgement be A. Only in trying and in rewarding or answering 2 Cor. 5.10 7. Q. Shall all works then be rewarded or answered according to their worth or merit A. Evill works shall but good works rather according to their evidence and testimony then according to their merit In which sense the word for is to be understood Mat. 25.35 Luk. 7.47 8. Q. But how shall all works be truly tried A. Gods knowledge and our own consciences shall agree as Register books to discover all Rev. 20.12 Gen. 4.7 Num. 32.23 9. Q. Shall there be any other Iudgement A. Yes every soul shall be particularly judged at the hour of death Eccles 12.17 Heb. 9.27 Luk. 16.22 10. Q. What needeth then a second judgement A. Not to amend or alter any thing formerly done Eccles 11.3 but to confirm all publickly by the voice of all 1 Cor. 6.2 And that the body may also be judged 2 Cor. 5.10 11. Q. What mean you by the quick and the dead A. All mankind that shall be then at Christs coming quick and alive or dead and departed 12. Q. What learn you for practise out of all aforesaid of the seventh article A. To rejoyce that he who is my Saviour shall be my judge 2 Tim. 1.12 Secondly to wait and prepare for that which is so certain and uncertain and terrible Mat. 13.35 Thirdly to avoyd secret as well as open sinning because all must come to light 1 Cor. 4.5 Sect. 17. Of the eighth Article or next following 1. Q. WHat is the eighth Article or next following A. I beleeve in the Holy Ghost 2. Q. What is it to beleeve in the Holy Ghost A. To put my trust in him as in my God and sanctifier as before in the first and second Articles 3. Q. How can he God who is said to be sent Joh. 14.26 15.26 and to be received Joh. 20.22 Act. 19.2 and to be given Joh. 14.16 A. That is spoken not in respect of his person but of his gifts or effects 4. Q. Is the Holy Ghost then another from the Father and the Son A. He is another person Ioh. 14.16 another Comforter though they be one in essence 1 Ioh. 5.7 5. Q. What is his personall propriety A. Proceeding equally from the Father and the Son Ioh. 15.26 6. Q. Why is he called holy A. Because he is the worker of holiness Rom. 1.4 the spirit of sanctification 7. Q. How far doth he prevail in this work A. To make us spirit that is spirituall Ioh. 3.6 and partakers of the godly nature 2 Pet. 1.4 8 Q. And is this which is proper to the Elect the alone and onely work of the holy Ghost A. No he worketh many other works common to the reprobate in faculties both temporall as courage Iud. 6.34 14.6 and artificiall skill Ex. 31.3 and also spirituall as understanding the truth Mat. 7.22 and rejoycing in it Mat. 13.20 9. Q. But is the work of regeneration alike in all A. Yes in nature and quality if we respect Adoption Justification and the application of Christ to us though not in quantity if we respect sanctification and faith and the application of us to Christ for in that respect it may be divers in the same person or subject at divers times as the Sun is in his light and heat 10. Q. May the Holy Ghost be then finally and totally lost in the regenerate A. No though in respect of sense for a time he may seem lost as Ps 51.10.12 yet he never finally faileth in the elect Pro. 24.16 Ps 37.24 11. Q. Hath the Holy Ghost been alwaies a worker A. Yea and that not onely in creation Gen. 1.2 and illumination 2 Pet. 1.21 but also in sanctification Ier. 1.5 12. What meaneth that then Joh. 7.39 The holy Ghost was not yet given A. It must be understood of the full revolution of the holy Ghost and exhibition of his miraculous gifts after Christ 13. Q. What doe you learn for practise out of all this aforesaid of the eighth Article A. To worship one God in three persons Secondly to seek and ascribe grace and holinesse from and to the right author Iam. 1.17 Thirdly to take heed of resisting the holy Ghost Act. 7.51 and of grieving the holy Spirit of God Eph. 4.30 lest I disprove my regeneration and quench the Spirit 1 Thes 5.19 Sect. 18. Of the ninth Article or the next following 1. Q. WHat is the ninth Article or the next following A. The holy Catholick Church the Communion of Saints 2. Q. What word is wanting here A. I beleeve 3. Q. Why not I beleeve in A. Because that implyeth trust and confidence which we must yeeld to God 4. Q. What mean you by the word Church A. Gods chosen and called people Act. 20.28 5. Q. When were they chosen A. Before the foundation of the world Eph. 1.4 6. Q. When were or are they called A. In their severall times and turns 7. Q. Whence
fragrant field unto the Lord. I speak not this to perswade any man wilfully to make himself miserable for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive Neither doe I speak to commend or justifie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty whiles shutting themselves up in a Cloister that they may seem to forsake the world they do indeed enjoy it in all superfluity Or at the least the worst of their misery is no more then that which that holy man prayeth for Pro. 30.8 Give me neither poverty nor riches feed me with food convenient for me If they have no excesse they are sure to feel no want but to be sufficiently provided for both for back and belly so long as they live there and are they not then very zealous think you in binding themselves to such a misery But my speech is to hearten all those with comfort on whom God hath layd affliction that they may bee so far from impatience as rather to rejoyce in tribulation Rom. 5.3 because it was their Masters common lot and portion for the Disciple is not above his Master nor the servant above his Lord it is enough for the Disciple to be as his Master and the servant as his Lord. Yea not onely the afflictions of life but death it self and the grave should be welcom and acceptable to us for Christ also hath passed them and by suffering hath sanctified them unto us so that the curse of death is turned into a blessing and the grave is become a bed of rest Rev. 14.13 and that Prophecie Is 11.8 is fulfilled The sucking child shall play upon the holt of the Asp and the weaned child shall put his hand upon the Cockatrice hole There is now no danger to Gods children in the hole of death that is the Grave for death hath lost his sting and cannot hurt us so that we may triumph and say O death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. In the last place let us learn not onely to admire Christs love to us nor onely to love him again nor only to love those that are like to him in suffering nor onely to love his sufferings themselves but withall to hate sin which was the occasion of his sufferings Sin was the occasion of Christs sufferings for had not Adam sinned Christ had had no cause or need to suffer If therefore wee love him wee cannot chuse but hate that which was to him the occasion of such a miserable life and such a shamefull painfull and cruell death David 2 Sam. 23. being an high Captaine though he longed for the water of Bethleem yet would not tast it when hee had it because it cost his three souldiers the hazard of their lives thathe might have it Much more we being servile souldiers though our soules long for the sweet waters of sin yet should we forbear to tast it because it cost our high Captaine Christ not the hazard but the very loss of his life that we might not have it God shewed Moses a tree wherewith he might make the bitter waters sweet Exo. 15.25 but behold I shew you a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree of Christ remember his Cross and the pains he suffered thereon and the false sweetnesse of sin will quickly vanish and ye shall rightly rellish the bitterness of it If the delight of any sinne offer it self unto you cast Christ his Cross into it do but remember his sufferings for sin and all sin will presently grow distastfull For how can it choose but be hatefull to us if we consider how hurtfull it was to him The Jews would not put those thirty peeces into their Treasury because they thought them to bee the price of blood Mat. 27.6 but therein I must say they were deceived for Judas for that money did rather sell himself and his own soul then Christ or Christs blood For Christ was sold before even God had sold him before to death for the sin of man For when in the fall of man the devil offered sin unto God then did God threaten Christ unto him namely That the seed the woman should break the serpents head Gen. 3. And had not Christ been so sold before to death for sin not all the treasure in Jerusalem nor in all the world could have bought him Seeing then that Sin was the true and proper price for which Christ was sold how unworthy are wee the name of Christians yea how much worse are we then Jews if we suffer this price of blood to come into the treasury of our hearts If therefore any motion of pride arise in thy mind answer and tell it thou art the price of blood If any temptation of lust be offered to thine eyes answer and tell it thou art the price of blood If any provocation of anger or revenge be urged to thy hands answer and tell it thou art the price of blood If any greedinesse of gain move thee to wrong or oppression answer and tell it thou art the price of blood And whatsoever sin thou art tempted to answer and tell it thou art the occasion of my Saviours death thou art the price of Christs blood thou mayst not therefore come into the treasury of my heart O blessed Lord and sweet Saviour we do even with astonishment admire thy passing great love towards us we pray thee also by the fervent fire of thy great love that is upon us to kindle in us true love to thee again yea to all that are like thee in thy sufferings yea to thy sufferings themselves that we may patiently bear them whensoever they befall us But make us truly to hate sinne that was the occasion of thy sufferings We beleeve O Lord that by thy blood thou hast washt us from the guilt of sin wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin that so our consciences may be comforted in all our life and especially in our death and our soules and bodies eternally saved in the life to come by and thorough thy all-sufficient sufferings and satisfactions For which unto thee with the Father and the Holy Ghost three persons one eternall God wee render all possible praise and thanksgiving and desire all honour and glory might and majesty may be ascribed for ever and ever Amen Finis Serm. 2. Trino-uni gloria Per me Gulielmum Gaium Martial At male si recites incipit esse tuus A SERMON preached at the Visitation held at Campden May 4. 1636. Text. JOH 13.17 If ye know these things blessed or happy are ye if ye doe them
blessed Mat. 5. Blessed are ye for your knowing because ye do what ye know and blessed are ye for your doing because ye know what ye do blessed are ye internally for the peace of your consciences is unto you a continual feast blessed are ye externally for your light shineth before men that they may see your good works and glorifie your Father which is in heaven Blessed are ye supernally for God is not ashamed of you to be called your God for he hath prepared for you a Citty Blessed are ye in things temporal in things spiritual in things eternall In things temporall read the 28. of Deut. Blessed shalt thou be in the City and blessed also in the field blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy cattle blessed shalt thou be when thou comest in and blessed when thou goest out In things spirituall for your understandings shall be illuminated your wills rectified your affections sanctified your old man mortified your new man quickned and ye wholly made accepted in the beloved In things eternall for there is an inheritance immortall undefiled and that fadeth not away reserved for you in heaven where ye shall have joy without sorrow health without infirmity pleasure without satiety life without death and indeed I cannot tell you what but this I may warrant all that ye would and nothing that ye would not as appeareth Psal 16.11 In thy presence is the fulness of joy and Psal 17.15 When I awake up after thy likeness I shall be satisfied with it Blessed are ye in the present Tense which I adde as a vantage to the former Notes as being indeed the speciall of all even now already ye have obtained it Now whiles ye dwel with Mesech and have your habitation among the tents of Kedar now whiles ye live in this vale of tears in this sea of glasse in this dungeon of the flesh now even now blessed are ye Blessed are ye in the unchangable decree of God the Father who hath elected you in the Incarnation of God the Son who hath redeemed you in the effectual operation of God the holy Ghost who hath sealed you Blessed are ye in the knowledge of God who hath called and justified you in the knowledge of the Church who hath received and acknowledged you in the knowledge of your selves your own consciences testifying together with Gods Spirit bearing witness with your spirits that yee are the children of God Blessed are yee for though yee shall not take possession of it till your soules be parted from your bodies Eccl. 12.7 and though ye shall not have the compleat perfection of it till your bodies be raised again and reunited to your soules Heb. 11. yet even in this life ye have the pawn and pledge of it 2 Cor. 1.22 Arrham spiritus the earnest of the Spirit a pure heart and good conscience and faith unfeigned 1 Tim. 1.5 And now concerning the present business Of the Visitation which is the occasion of our meeting and of my present speaking I need say nothing of it for my Text hath said all already If ye know these things blessed are ye if ye doe them To or for our quickning to this or any other duty what need more be sayd then this that our professed burthen of blessednesse our hoped weight of glory dependeth equally on our knowing and doing our duty Neither can I judge any of you my hearers to have need of more application of this unto you This assembly consisteth especially of three sorts Churchwardens Ministers Visiters And each of these concerning the businesse in hand I hope I need question no otherwise then Saint Paul questioned Agrippa Beleevest thou the Prophets I know thou beleevest So I now to you Are yee prepared and ready to doe your duties I know yee are prepared To the Churchwardens why should I make other question seeing the businesse is not new but very antient and of frequent use and seeing they are taught their lesson not by rote but by book having Articles to direct them whereof to consider and whereto to answer To the Ministers why should I make other question seeing their lips are to be the preservers of knowledge Mal. 2.7 and their foreheads the stamps of holiness Exod. 28.38 I may say therefore for them as the parents of the born blind man answered for their sonne concerning his blindnesse and recovery Hee is old enough ask him he shall answer for himself Joh. 9.20 To the Visitors what need I make other question seeing they cannot bee ignorant that hee who saith to them I have said ye are Gods addeth also immediately but ye shall die like men yea and in another place professeth himself to be the Visiter of Visiters Namely that in case of forsaking his Law and not walking in his Judgements he will visit such offences with the rod and such sinne with scourges Psal 89.31 What need I then say any more of this businesse yet I remember a passage of Mr. Latimer that man of the worn-out-age being challenged and taxed for somewhat spoken by him before and concerning the King he answered Would ye have me preach before a King and say nothing of a Kings duty This made mee to think it unfit for me to preach at a Visitation and say nothing thereto properly belonging To avoid this therefore I offer to your consideration and reformation two abuses which I take to be no small ones for they touch our coppyhold as I may say or rather our Freehold the honour and dignity of our Sacraments The first concerneth the former Sacrament Baptism and namely in this that it is grown a common custom to keep children from Baptism till the moneth be up for the Mothers churching sake some for state some to save charges But if the childe bee dead bom the parents grieve to look upon it and speedily commit it to the earth and shall not the apprehension of spiritual death be also grievous and make us speedily seek the remedy to bury that death in Christs death Circumcision was a bloody and cruell a tedious and grievous Sacrament as may appear by that forty years forbearing of it for journeying sake Josh 5.6 and by the prevailing of Simeon and Levi two men for there be no more mentioned to the Massacre of all the Males in a whole City being newly circumcised Gen. 34.25 Yet that Sacrament might not be omitted past the eighth day But our Sacraments as St. Augustine observeth Aug. Ep. 118. are numero pancissima observatione facilima few and easie and shall wee presume then to delay Baptism which is to us in stead of Circumcision till the moneth bee up The Minister is required to bee speedy in ministring it in case of danger And doth not this also binde the people to shun delay and to prevent danger Yea the Common Prayer book in the beginning of private Baptism injoyneth that Baptism be not delayed past the first
mire for else thy washing will not be according to that proverb Aethiopem lavare the washing of a black Moor which is but lost labour and doth neither good nor harm but according to that laterem lavare the vvashing of a brick which turnes to the worse even to defile the washer himselfe and to make the washed fouler then before for it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandement 2 Pet. 2.21 And when the unclean spirit is gone out of a man and returneth again the end of that man is worse then the beginning Mat. 12.43 It is a kind of despite to the spirit of Grace and as much as in him lyeth he defileth his washer But let us come to the point Of his fulness All waters how divers soever in their rising and flowing have one common originall from whence they flow that is the sea Unto the place from whence the rivers come thither they return again Eccl. 1.7 And all Grace how different soever in gifts have one common originall that is God himself the unmeasurable sea of goodnesse God the Father Sonne and Holy Ghost for opera Trinitatis ad extra sunt indivisa the works of the Trinity towards the creature are undivided Grace floweth from the Trinity And though Creation be appropriated to the Father Redemption to the Son and Sanctification to the Holy Ghost yet that is but to express the distinction of persons not to make any division of nature or separation of work in the Deity But the Holy God indeed most properly is the fountain of Grace as being not onely ex natura but ex officio if I may so speak with reverence the Paraclet the comforter the sanctifier the spirit of sanctification Rom. 1.4 And yet is Christs fulnesse here properly enough made the fountain of Grace unto us both because all fulnesse is his or in him and because onely by and through him it descendeth unto us First because all fulnesse is his or in him both as he is God and as he is Man 1. As he is God in his divine nature all fulnesse is his for so the holy Ghost himself is his not onely in respect of unity of nature for such as the Father is such is the Son and such is the Holy Ghost but also in respect of proceeding of person for the Holy Ghost is of the Father and of the Son neither made nor created nor begotten but proceeding Yea indeed as hee is God he rather is Fulnesse of Grace then hath it It is not so properly said to be his as to be himself For whatsoever is in God it is essentially so he therefore is Fulness it self 2. As he is Man in his humane nature all fulnesse of Grace is his So Gorran will have it taken here namely his fulnesse to belong to his humane nature united to his Godhead And so is it said Col. 1.19 It pleased the Father that in him all fulness should dwel All fulness Yes all Fulness of Prophesies that were concerning him fulness of Offices that were upon him fulness of Obedience that was in him 1. Fulnesse of Prophecies for he came in the fulnesse of time Galat. 4.4 when all that was to foregoe and foreshew him was fulfilled And in his time the fulfilling of the Scriptures is diligently noted in the discourse and passage of the Gospel but most plainly Acts 13.29 They fulfilled all things that were written of him and verse 32. The promise made unto the Fathers GOD hath fulfilled 2. Fulnesse of Offices joyntly and severally Joyntly for he had as never other man had those three great Offices together a King a Priest and a Prophet Severally for he was a Prophet full of knowledge Col. 3.2 In whom are hid all the treasures of wisdom and knowledge He was a Priest full of favour compassion merit Of favour This is my beloved Son in whom I am well pleased Mat. 3. Of compassion In all things it became him to be made like unto his brethren that he might be mercisull and a faithfull High Priest Heb. 2.17 Of merit for his blood was precious Yee are not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb undefiled and without spot 1 Pet. 1.19 He was a King full of Authority of Power of Magnificence or Munificence Of Authority Thou hast made him to have dominion of the works of thy hands thou hast put all things in subjection under his feet Ps 8.6 Of Power All power is given to me in heaven and in earth Mat. 28.18 Of Magnificence or Munificence He ascended up on high he led captivity captive and gave gifts unto men Eph. 4.6 3. Fulness of Obedience both Passive and Active Passive For he was a man full of sorrows Is 53.3 Active Thus it becometh us saith he to fulfill all righteousness Mat. 3.15 In a word his particular actions were so many Emblemes of his fulnesse there was an expressing of his fulnesse in them He bade fill the water pots with water that he might fill them with wine Joh. 2.7 Hee drew a full draught of fish so full that it brake the Net and filled both ships that they sunck again Luk. 5.6 Hee filled first five thousand bellies and then twelve baskets with five loaves and two fishes Mat. 14.19 He filled his Disciples with the Holy Ghost For first he promised I will send the promise of my Father upon you Luk. 24.49 and then he fulfilled it And they were all filled with the Holy Ghost Act. 2.4 From hence we may draw use both of Invitation and of Imitation 1. Of Invitation for besides that Christ by word inviteth making proclamation of his fulnesse Ho every one that thirsteth come ye to the waters Is 55.1 His very fulnesse it self sufficiently inviteth us The Proverb is Good wine needs no bush but this wine of Christ is both good in quality and much in quantity it inviteth therefore to it self Every man delighteth in fulnesse Dulciùs ex ipso fonte bibuntur aquae 'T is best drinking where we may drink our fill Suave est ex magno tollere acervo 'T is good taking where wee may take enough O then let us not mistake so much as to seek our fulnesse of content any where else but onely here in Christ where it is truly to be found The world hath a threefold supposed Deity Profit Honour Pleasure which make shew of fulness but cannot yeeld it For Solomon the wisest of men speaking not onely out of his judgement but out of his experience concludeth the world and all therein to bee so far from fulnesse of content as to be meer vanity and vexation of spirit But what good soever in the world we falsly intend or is falsly pretended to us that in Christ is truly and fully to be found Would we have wealth his riches are unsearchable Eph.
you the hope of glory Col. 1.27 Well then may we conclude that this is that Fountain that is opened for sin and for uncleannesse Zach. 13.1 and that there is not salvation in any other for among men there is given none other name under heaven whereby we must be saved Act. 4.12 Learn therefore here to shun all false means of Grace and Mercy and earnestly to seek Christ who onely is the truth 1. To shun all false means namely which are not subordinate him for he hath his subordinate meanes which must be sought that he also may be found As the Ministry and use of the Word and Sacraments He is the Fountain of Grace yet hath he his Ministers to draw out his waters and to sprinkle his garden therewith I have planted Apollo watered 1 Cor. 3.6 He is the foundation whereon that house of living stones is builded yet hath he his workmen to set it up As a wise Master builder I have laid the foundation and another buildeth thereon 1 Cor. 3.10 He is the root and stock the true tree of life into which we must be graffed yet hath he his Gardners by whose industry we must be graffed that we may grow and pruned that we may bear In Christ Jesus I have begotten you through the Gospel 1 Cor. 4.13 there is our graffing The whole Scripture is profitable to teach to improve to correct to instruct 2 Tim. 3.16 there 's our pruning Let us then apply our selves unto such helps as may help us unto yea even into Christ but let us take heed of such as are averse from him or adverse to him such Drawers as in stead of sprinkling the heavenly water of the Word doe sprinkle water made holy in name but unholy in truth by superstition and abhominable conjuration Such builders as build Babel the Tower of confusion Gen. 11. such as build with untempered mortar of their own inventions and traditions Ez. 13. Such Gardners whose Vine is the Vine of Sodom and of the Vines of Gomorrah their grapes are grapes of gall and their clusters be bitter their wine is the poyson of dragons and the cruel gall of asps Deut. 32. These be they that teach us to make many Mediators by their Doctrine of Invocation of Saints that teach us to make many Redeemers by their doctrine of Merit and satisfaction of Works that teach us to receive Christ visibly by the eye in the use of Crucifixes and Images and corporally in the Sacrament by materiall Transubstantiation But we know there is one Mediator between God and man which is the man Christ Iesus 1 Tim. 2.5 We know that there is one satisfier who his own self bare our sins in his body on the tree 1 Pet. 2.24 We know that God must be worshipped in spirit God is a spirit and they that worship him must worship him in spirit and in truth Joh. 4.24 and that Christ must be received spiritually by Faith He that cometh to me shall not hunger and he that beleeveth in me shall never thirst Joh. 6.35 Therefore let us renounce all such false helps and helpers as doe wait upon lying vanities and forsake their own mercy Jonah 2.8 2 And let us seek Christ who onely is the truth I am the way the truth and the life saith he Ioh. 4.16 Seek him for our childrens sake seek him for our selves For our children in the speedy use of Baptism The fountain is opened let us not be slack to come to it Wee take care to preserve natural life in the birth shall wee not much more to recover spirituall life in Baptism Shall we grieve to see a child born dead in nature and shall it be no grief to see a child kept dead in sin And for our selves also let us seek Christ for what are we without him Branches of the wild olive tree children of wrath dead by sins aliens from the commonwealth of Israel strangers from the covenant of promise having no hope without God in the world Rom. 11. Eph. 2. Seek Christ therefore for he is our peace Eph. 2.14 How shall we seek and find him by Faith for wee walk by Faith not by sight 2 Cor. 5.7 And how shall Faith be obtained Faith cometh by hearing and hearing by the Word of God Rom. 10. And how shall it be proved By obedience Shew me thy Faith by thy works Jam. 2.18 Seek Faith then by all good means hearing praying communicating Ask and ye shall have seek and ye shall find And shew faith by all good fruits Shew forth the virtues of him that hath called you out of darkness into this marvellous light 1 Pet. 2.19 We have had our graffing already in the Sacrament of Baptism but let us not deceive our selves therein to rest satisfied it may be insufficient to us for growing doth not necessarily follow every graffing though never so orderly done some graffes starve and dye Every plant which my heavenly father hath not planted shall be rooted up Mat. 15.13 There is Baptisma fluminis and Baptisma flaminis the Baptism of water and the Baptism of the spirit God tyeth us to the one we cannot tye him neither doth he tye himself to the other for he hath mercy on whom he will Rom. 9.18 And the wind bloweth where it lusteth so is every one that is born of the Spirit Joh. 3.8 Let us then shew our graffing by our growing Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. As new born babes desire the sincere milk of the Word that ye may grow thereby 1 Pet. 2.2 And so much of the first part of the Text The Fountain of Grace His fulnesse The second generall part is the Stream have all we received Every fountain naturally and necessarily sendeth forth a stream It is so in nature it must needs be so in grace The proverb may be turned and stand true both waies Bonum quo communius eo me lius bonum quo melius eo communius Every good thing the commoner it is the better it is the better it is the commoner it is This fountain therefore of goodnesse or rather this sea of goodness or rather this essentiall substantiall goodness which is God himself ever had its streaming and never was contented restrained or limited in or to it self but alwaies flowed Alwaies flowed But how could it flow out of him when as yet nothing was without him To whom or where could it run when there was not a who or a where to receive it Where was this streaming before there was any creating Why besides that ineffable and unconceivable eternity of the Fathers begetting the holy Ghosts proceedings that communicating of nature that existing of personality and the issuing of the properties thereof that communion of love joy peace and all perfection of goodness which for ever flowed in the Trinity intensive and ad intra as immanent actions the sea flowing in it self there was also for ever
for it overspreadeth all the world there is depth for it extendeth from heaven to earth But with what line or plumet shall we measure or take these dimensions hear Saint Paul Eph. 3.18 when he had prayed for the Ephesians that they might be able to comprehend what is the bredth and length and depth and height he addeth as the sum of all what And to know the love of Christ so that there is no measure of Gods love but his love no cause rule or reason of his will but his will He hath mercy on whom he will have mercy Rom. 9.15 he loved Israel onely because he loved them Deut. 7.7 Talke not then of universall grace or power of will in all men to repent and believe to begin to hold and to break at their pleasure Talk not of inherent grace of our own which doth gratum facere that our own righteousnesse doth make us accepted and hath part in the work of our justification Away with all such conceipts for we see here the current of grace runns as it were within it self It is grace in beginning and grace in proceeding and grace in concluding Gods will and work still and not our own It begins no small measure the seed of the word the first fruits of the spirit but at length pro ripis littorae pulsat It becomes an unmeasurable Sea which eye hath not seen nor ear heard nor can enter into the heart of man Wherefore let us resolve here to set up our rest saying with David This shall be my rest for ever here will I dwell for I have a delight therein Ps 132. And seeing we cannot search or measure this fountain this stream these banks for the love of Christ passeth knowledge Eph. 3.19 Aristoteles non capit Euripum Euripus capiet Aristotelem let us cast our selves wholly into it seeing in following this stream of grace we are come to the Sea of glory now in our meditation let us rest and dwell therein constantly by our contemplation untill our souls be loosed from these bonds of flesh be carried with full wind and tide into the full fruition and eternall possession thereof Which the Lord grant to us all c. Finis Tract 5. Trino-uni gloria THere is a sermon set forth in print upon this same last text Jo. 1.16 preached by that learned and reverend Divine Mr. Dr. Preston which Sermon God knowes I never saw or heard of till long after this was finished Neither am I any whit the more asham'd of this notwithstanding in some few things we have met and hit on the same or very like notes or touches W.G. Three SERMONS here set forth in one continued Tract or discourse upon Act. 2. ver 1 2.3 And when the day of Pentecost was fully come they were all with one accord in one place and suddenly there came a sound from Heaven c. WHatsoever is difficult and hard to be understood and apprehended the same is more hard to be expressed and uttered For the apprehension of things is the soules immediate work she doth it her self therefore therein she is more full and free But the expression of things is her secondary and mediate work wrought by Organs Instruments and meanes therefore therein she must needs be more scant and weak Tusc quest li 1. Therefore Cicero a free and fluent speaker saith Fieri ante potest ut recte quis sentiat id quod sentit polite eloqui non possit A quick apprehension may be weak in expression Now there is not any thing no not the things that are most common and familiar to us that do not yeeld some difficulty and hardnesse to be understood and more to be uttered Thine owne things and such as are grown up with thee canst thou not know saith the Angell to Esdras concerning the wind and the fire and the day 2 Esd 4.10 For even in the creature the Creator hath so involved himselfe that we cannot look readily upon those visible things but our eyes must needs be dazeled with his invisibility And if the Sun-beams be so resplendent what eye then can behold the body of the Sun it self If the nature of the creature be so unsearchable how shall wee be able to think of him who is the Creator of all And if to think be so transcendent how much more to speak rightly of him is it impossible Wherefore Cornelius Mussus calleth it Concio in ser 2. Pent. Antiquum à maximis theologis celebratum adagium an old and common adage amongst the greatest Divines what De deo dicere verum periculosum To speak truth of God is a dangerous thing And if this be true indefinitely taken and in generall how much more specially and in particular Namely concerning his personality And if of the Trinity absolutely it may astonish us to think or speak how much more respectively of this third person For if that mystery of Father and Son be so ineffable and above relation that the Prophet saith Who shall declare this generation Is 53.8 Notwithstanding wee have the words begetting and being begotten to help to expresse it doth not the being of the Holy Ghost seeme more incomprehensible seeing neither to be made created nor begotten belongeth unto him but to proceed It may so seem but in it self it cannot so be For we may say there are three who are incomprehensible the Father the Son the Holy Ghost but not three incomprehensibles but one incomprehensible therefore not different in degree We may not through our infirmity tax God of infirmity to make him subject to magis minus as if one person were greater or lesse then another for they are Coeternall together and Coequal Be it so then In themselves they are and must be one and yet unto us I may presume with reverence to say this revelation of the third person is the speciall revelation This feast continued after Christ 1 Cor. 16.8 Act. 20.16 at least suffered and morals survive Ceremonies and this feast of Pentecost the speciall feast of the Church First it it is the speciall reveration For wee could not be able to behold that ilustrious mystery of the Trinity but by the inlightning help of this third person That is the body of the Son this the speciall beam to guide us thereunto Or rather If I may dare so to spaek for fearfull ye see it is to speak herein the speciall mean or medium through which we may look thereon I say especiall not in regard of God in whom there is no difference but in respect of us to whom his works do differ Especially then to us the revelation of the Trinity is perfected in and by this third person the Holy Ghost First in him for without him there were not a Trinity God in revealing him hath fully revealed himself The Father was revealed by the Creation the Son by the Incarnation but till this fulnesse of time came God to us was not
should not depart from Jerusalem but wait for the promise of the Father Act. 1.4 And in this businesse they sate and the Holy Ghost came and sate upon each of them Behold then there is Unity Quietness Diligence Fidelity Constancy First here is Unitie one with another They were all with one accord in one place Behold the spirit of Unity rejoyceth in Unity The spirit of wisdom is loving Wisd 1.6 And the first fruit of the spirit is love Gal. 5.22 This loving spirit therefore descended upon them that were united in love to shew if that we dwell in love we dwell in God and God will be ready to dwell in us Secondly here is quietnesse They were in no commotion or hurly burly but quiet in themselves and one with another They sate therefore the spirit of rest here takes up his rest The spirit of trouble delighteth in trouble he is a compasser he compasseth the Earth Job 17. he taketh no rest neither doth he desire to find it but delighteth in compassing heads and troubled mindes that do weary themselves in the way of wickednesse But where the spirit of the Lord is there is liberty Peace Quietnesse and freedome from trouble The Dove could find no rest for the sole of her foot while the troubled waters endured but the raven continued going and coming from her first going forth Gen. 8. For the carcasses and carions tost in waters were her fittest rest Now the wicked are the raging waves of the Sea foaming out their own shame Jude 13. They are like the raging Sea that cannot rest whose waters cast up mire and dirt Is 57.20 therefore on them the golden feathered Dove of Heaven setleth not but the black devouring vulture of hell setteth up his rest Thirdly here is diligence They give not themselves to sleepy or idle rest but to such exercises as belong to their calling therefore they receive the hope of their calling Eph. 4.4 For as God is an austere man to idle and unprofitable servants so to the vigilant and diligent he is not onely liberall in honoring Lu. 16.21 Euge Well done good and faithfull servant and in rewarding Enter thou into thy masters joy Mat. 25. but also kind and loving in ministring He will gird himself about and make them sit down to meat and will come forth and serve them Lu. 12. Blessed therefore are both these and all those servants whom their Lord when he cometh shall find so doing even exercised in the charge that their Master shal give them Fourthly here is Faithfulness They had a charge given to that they are obedient they had a promise made In that they are confident Therefore according to their Faith so is it unto them And as they believe so do they receive Faithfull is he that promiseth Heb. 10.23 God is faithful 1 Cor. 10.13 Faithful therfore also must he be that receiveth Men must be faithfull He that commeth to God must believe not onely that God is but that he is arewarder of them that seek hm Heb 11.6 He that will receive must ask in faith and waver not Jam. 1. And he that will be received must be received in Faith So Philip answered the Eunuch when he would be baptised If thou believest with all thy heart thou maiest Act. 8.36 For Christ both in his word and in his work is unavailable to the unfaithfull Hee is the end of the Law for righteousnesse How to every one that believeth Rom. 10.4 He could there in his owne Country do no great works Why not because his giving hand failed but because their receiving hand failed Because of their unbeliefe Mar. 6.5 For in giving and ministring there must be also receiving they are relative workes and cannot be one without the other Fiftly here is Constantness For as asoresaid this was the tenth day of their expectation and had it been tenfold ten no doubt it had been but as one to them they would have bidden without grudging unto the end both for their loves sake and for their trusts sake For their loves sake For every Jacob thinks two apprentiships one of the body and soul above ground another of the body under ground to be but a little while for the love of his Rachel his desired happinesse And for their trusts sake because they knew that that the Lord is not slack concerning his promise Pet. 3.9 but that all his promises are yea and Amen 2 Cor. 1.20 And without repentance Rom. 11.20 Therefore they runne not as at an uncertain thing their labor is not in vain in the Lord Their constancie is crowned at the last Be patient therefore brethren unto the comming of the Lord behold the husbandman waiteth for the precious fruit of the Earth and hath long patience untill he receive the former and the later rain Be ye therfore also patient and settle your hearts for the comming of the Lord draweth near Jam. 5.6 And let us not be weary of well doing for in due time we shall reap if we faint not Gal. 6.9 Remember Lots wife and look not back Lu. 17. For no wan that putteth his hand to the plough and looketh back is apt for the Kingdom of Heaven Lu. 9. But he that continueth to the end shall be saved Mat. 10. Be faithfull unto the death and I will give thee the Crown of life Rev. 2.10 So much of the circumstances of this businesse the Time and the Persons or Parties The second chief part or branch of this text is the substance or matter of the businesse related that is the comming of the Holy Chost in sensible forms The comming of the Holy Ghost why was not the Holy Ghost come till now Indeed it is said Joh. 7.39 The Holy Ghost was not yet given because Jesus was not yet glorified Yet it cannot be denyed but that the Holy Ghost was given before For in old time holy men of God spake as they were inspired by the Holy Ghost 2 Pet. 1.21 But he was not come or given in comparison of this comming or giving Why Not in like manner Not in like measure Not to like end Not in like manner For before he was given inwardly but now outwardly before secretly now openly Before invisibly now visibly Before quoad potentiam efficaciam in respect of power and efficacie now quoad praesentiam apparitionem in respect of presence and appearance Before suddenly now upon promise and expectation So that Christs words inverted may be hither applyed The kingdom of God is come with observation Lu. 7.20 So that now men might say lee here or loe there For the Kingdom of God is not onely within them but without them and upon them totally possessing and compassing them Not in like measure For before it was here and ther to one or to a few at once but now to a multitude and in a multitude or magnitude To a multitude For there were 120. together Chap. 1. ver 15. In multitude for they were all
in the invective words of St. Stephen Ye stiff-necked and of uncircumcised hearts and ears ye have alwaies resisted the Holy Ghost as did your fathers so do ye Act. 7.51 The holy Ghost intendeth to make new men and true men therefore he comes in the shape of tongues for hee intendeth truth But ye make true men false men religious men lyars your woolfish proselytes to maintain their walking in sheeps cloathing amongst us and your foxes their lurking in our vineyard under the covert of equivocation The Apostle saith An oath is for confirmation an end of all strife Heb. 6.16 But ye teach men to take oathes without any confirmation and so to continue the strife What then will ye plead succession from Saint Peter who was here sealed with an heavenly fiery tongue an emblem of truth No no ye are of your father the Devill for he is a lyar and the Father thereof Joh. 8.44 Again as in regard of the work intended so also the instrument of the work considered the Holy Ghost fitly appeareth in the shape of tongues For by what instrument is this heavenly work of regeneration wrought but by the tongue How shall they believe in him of whom they have not heard Faith cometh by hearing and hearing by the word of God Rom. 10. This was the grand Commission that the Holy Ghost came now to seal Go ye into all the World and preach the Gospel unto every creature Mat. 16.15 Seeing therefore he came to set tongues on work and to work by tongues how could he more fitly or properly appear then in the shapes of tongues Well then ye may see here the Ordinance of God concerning mans happinesse how doth he obtain it even by his ears God made him at first by his voice He spake the word and they were made he commanded and they were created Ps 148. The same order he observeth in the regeneration he effecteth it by a voice It pleased God by the foolishness of preaching to save them that believe 1 Cor. 1.18 There is indeed vox realis as well as vox vocalis A reall as well as a vocall a visible as well as an invisible voice A voice that speaketh to the eye that is the visibility of the creature Their sound is gone out into all lands and their words into the ends of the World There is neither speech nor language but their voice is heard amongst them Ps 19. But this voce doth but make without excuse The invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse Rom. 1.20 This voice witnesseth rather against then with the Gentiles For God left not himself without witness in that he did good and gave us rain from Heaven and fruitfull seasons filling our hearts with food and gladness Act. 14.17 But the effectuall saving voice is that which soundeth to the ear in the preaching of the word Receive with meekness the word that is grafted in you which is able to save your souls Jam. 1.21 1. Here is a strain beyond Philosophie 2. A point against Popery 3. Comfort to the blind 4. No discomfort to the deaf 5. Shame and confusion to the obstinate and scornfull that stoppe their ears or hear to mock 1. A strain beyond Philosophy for that will have seeing to be the most excellent of the senses And so indeed in nature it is But if you come to grace and to the height of mans excellencie and perfection then the ear bears the bell away in as much as God hath made that the prime and speciall instrument of saving health to mens souls Though therefore the eye excel in quick apprehending in totall comprehending in certain informing yet it concerneth but nature and naturall things and hath to do with colours not with bodies or substances as the Philosophers themselves confess But the ear hath to do with spirituall and eternall things that are truly substantiall and available to the present and future good of the soul And where then is the wise where is the disputer of this world hath not God made the wisdome of this world foolishnesse 1. Cor. 1.20 Yea hath he not taken the wise in their own craftiness 1 Cor. 3.19 Whiles they most honored the eye hath not God done them most honor by the ear They thought onely of their eyes But God the mean while caught them by their ears and by their eares light cleared their eyes light for before they were blind but now they see The Holy Ghost by tongues hath given them eyesight and made them see 2. Here is a point against Papistry For that even in spirituall things preferreth or at least giveth too much unto the eye especially amongst the ignorant For they teach that Images are lay-mens books But God in revealing himself and his will hath imployed the ear and in a manner silenced the eye and barr'd the use of it in especiall acknowledging of him and exercise of his worship Adam in Paradise had conference with God and heard his voice But what use of his eyes What did he ever fee Moses having a curious desire to see God was he not taught to see best by his ears did not God expresse himself unto him more by proclamation then by vision Exod. 33.18 19. 34.6 And did not Moses warn the people to beware of eye-work because they had onely carework in the receiving of the Law Take good heed unto your selves for ye saw no image in the day that the Lord spake unto you in Horeb. Deut. 4.15 Yea when God sent his Son visible in the flesh yea when he made him most conspicuous in the transfiguration whether did he commend him to the ear or to the eye Not to the eye but to the ear This is my beloved Son in whom I am well pleased hear him It is hear him not see him Mat. 17.5 Away then with all teaching of Images they be teachers of lies Hab. 2.18 The Holy Ghost appeared in tongues to signifie kind of teaching he intended namely of the ear not of the eye God will have no appearance from the dead therefore no dead appearance to teach us but this to be alsufficient for all They have Moses and the Prophets let them hear them Lu. 16.29 3. He is comfort to the blind Why For the happinesse of the Soul comes by the ear not by the eye Their losse therefore of bodily sight doth not deprive thâ—m of spirituall light but the ear may suffice for that So long then as they have the benefit of hearing the losse of sight should not be grievous In this they lose vanity but in that they obtain verity this gaine may very well drown that losse The Prophet prayeth O turn away mine own eyes lest they behold vanity Ps 119.37 And if in stead of being turned away they be quite taken away the oddes is not great seeing all in
the world that they behold is vanity Yea the odds may be great advantage to the Soul even to make the ear her especial organ the more attentive to receive the more intensive to conceive the more retentive to keep For the lesse the eye hath to see the more leasure and pleasure the eare should have to hear Which is a good Item by the way to old men and women to teach them to be the more both exercised and satisfied with their ears when their sight begins to fail Exercised for their need is the greater their speed is the easier Satisfied for the Holy Ghost appeared in tongues not so much intending for that present to be seen as for ever to be heard and to make the care the alsufficient mouth to feed the soul though eyes be wanting 4. Here is no discomfort to the deaf as at first sight it may seem For though the Holy Ghost appeared in the likenesse of a tongue yet he is a spirit Hee is a spirit in substance a tongue but in appearance therefore though ordinarily he enter by the ear into thâ— soul yet extraordinarily he can enter though the ear be shut even as Christ ordinarily because he was man did enter by opened doors but extraordinarily because he was God even shut doors did not bar his entrance Joh. 20. He spake the word and they were made Gods word prevailed in the creation when as yet there was not an ear to hear And shall it not likewise prevail in the regeneration even of him who is deaf and cannot hear Yes doubtless for ejus dicere est facere Gods work and his word are so one that if he speak the word it must needs be done He that made the ear shall he not hear thee Yes no doubt though thou speak never so softly Therefore also I may say he that made the tongue shalt not thou hear him Yes though thou hear never so hardly though thy soul be dead much more though thine ear be dead thou shalt hear him that speaks to that purpose For the dead shall hear the voice of the Son of God and they that hear it shall live Joh. 5.25 The Holy Ghost is become a Tongue to signifie his ordinary entrance by the ear but he is a fiery tongue a spiritual tongue a divine tongue he can enter though there be no ear There is not therefore so much discomfort in deafness as may seem For though God hath tyed us to means yet himself is above means He is an almighty tongue and can work as well without the ear as with it 5. Here is shame and confusion to them that will not hear or that hear but to mock Such a generation are fore-prophecied to come in the last daies stopping their ears as the Adder doth hers with the ground and with her tayl so they theirs with worldliness and fleshliness proving oxen seeing farmes eating and drinking marrying and giving in marriage or else filling their mouthes with mockings and setting at naught the Ministry of the Word as a mad businesse As Jehu his companions spake of the Prophet Wherefore came this mad fellow to thee 1 King 9.11 And as Festus took Paul for a mad man Act. 26.24 Such were there in Ezekiels time and therefore no doubt will be in all times With their mouthes they make jests and their heart goeth after covetousness Ezek. 33.31 And especially in the last times for it is so prophecied 2 Pet. 3.3 There shall come in the last daies mockers But let all such know that the Holy Ghost came in tongues shewing his intent to work by tongues It is not therefore ye that speak but the spirit of your father that speaketh in you saith Christ Mat. 10.20 They have not cast thee away but they have cast me away saith God to Samuel 1 Sam. 8.7 He that despiseth despiseth not man but God saith St. Paul 1 Thes 4.8 What then Resist not the Holy Ghost For they that resist shall receive to themselves damnation Rom. 13.2 He that speaketh against the holy Ghost shall never be forgiven in this world nor in the world to come Mat. 12.32 Let every man therefore be swift to hear slow to speak Jam. 1.19 Let the spirits gracious speaking prevail and our ungraciousness be put to silence But what manner of tongues are they that doe here appear Cloven tongues This is the last note but not the least for it implyeth manifold mysteries which may be thus summed and contracted It implyeth Division it implyeth union Division from God in respect of gifts and graces to be given Union to God in respect of people and nations to be called Division in the instruments that were to work Union in the subjects that were to be wrought upon 1. Division They were to be divided in the totall sum and in the severals all one from another and each one in himself First in the totall They were to be divided in place in degree in gifts 1. In place The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Act. 13.2 Crescens is gone to Galatia Titus to Dalmatia 2 Tim. 4.10 They were to go into all the world and to teach all nations and for expeditions sake to goe severally O strange expedition Single men and simple ones too even silly Fishermen are called and sent to set upon Cities Towns yea Kingdoms and Countries and that but with their tongues See mans strength in God see Gods strength in man Mans strength of boldness they feared not the faces nor yet the hands of Kings and tyrants Why If God be with us who can be against us Rom. 8.31 I have put my trust in God I will not fear what flesh can do unto me Ps 56.11 And see Gods strength of ableness The Lord saveth not with sword nor yet with spear for the battel is the Lords 1 Sam. 17.47 It is not hard to the Lord to save with many or with few 1 Sam. 14.6 I will give you a mouth and wisdom where-against all your adversaries shall not be able to speak or resist Luk. 21.15 But no doubt their separation was for multiplications sake they were singled to severall places that the more abundant fulnesse of the Gentiles might the more speedily come in Saint John preached in the lesser Asia Saint Andrew in Scythia Philip in the higher Asia Thomas in India Bartholomew in Armenia Matthew in Aethiopia Simon the Canaanite in Mesopotamia Thaddaeus in Arabia James in Jerusalem Peter at Rome So doth Panigyrola range them The Fathers of the former ages were permitted and tolerated in Polygamie to have many wives for spedy multiplications sake that they might fill the world apace But the Apostles are singled as much as may be every one to a severall charge even for the same end even for speedy increase of spirituall issue God grant then that the spirituall Polygamie of our times be not the cause of barrennesse that the curse of Ephraim