Christ was pierced First that the Scripture might be fulfilled which said They shall looke vpon him whom they haue pierced Ioh. 19. 37. Zach. 12. 10. Secondly that great mysterie of the originall of the Church is here imported As Eue was formed out of the side of Adam when hee was asleepe so the Church was to bee formed out of that which flowed from the side of Christ when he was dead God opened the side of Adam when he would make the woman and so God opened the side of Christ the second Adam when he was to make the Christian Church Now that place of the Prophet shewes what vse wee should make of this part of the Passion of Christ namely to take occasion from thence to bewaile our sinnes that were the cause of his death and to acknowledge that we were the men that are spiritually guilty of that cruelty shewed vnto Christ And because our hearts by nature are barren and vnapt to this godly sorrow we must pray God to powre out vpon vs of his Spirit as it is a Spirit of compassion to melt our hearts and a Spirit of deprecation to make vs able by prayer to sue for pardon of our sins and to beseech God to accept of the propitiation made in Christs bloud that so his wrath may not fall vpon vs for our sinnes Now the water and bloud that came out of the side of Christ was both miraculous as is thought and wonderfully mysticall That it was miraculous is gathered from that extraordinary notice S. Iohn takes of it Iohn 19. 34. and 1 Iohn 5. 6. wherin the miracle should lye is not easie to tell There is a skin that incloseth the heart called Pericardium which holdeth water in it that cooleth the heart of man which is so essentiall to life that if it be consumed it is impossible the creature should liue Now I take it that the wonder lyes in this that whereas in death especially such a painefull death as Christs was that water is consumed and dried vp with the extreame heat of the heart striuing for life yet in Christ who died not only willingly but also before the time he needed to die with the paine the water was still in that bag or skin and therefore when the speare pierced the heart both water and bloud came forth Now for the Reasons why this fell out diuers are assigned For first hereby the truth of Christs death is infallibly proued For no creature can liue if the heart and that Pericardium be pierced And it concernes our saluation that Christ should die indeed and not in appearance Secondly the chiefe thing intended by this suffering was the discouery of a dreadfull mysterie concerning the vertue of the death of Christ for this is he that came by water and bloud euen Iesus Christ that brings with him for our saluauation both the water of Sanctification to wash vs from the staine of our sinnes and the bloud of expiation to make full atonement before God for the guilt of our sinnes Not by water only but by bloud also Moses when he deliuered the people of Israel in that bodily deliuerance came by water when he went thorow the Red-sea but he brought no bloud for atonement Iohn Baptist when he brought tidings of Spirituall deliuerance he came by water washing men to signifie repentance but there was no bloud that he could exhibite and his water was but Symbolicall and significatiue But Christ came by water and bloud which hee not onely powred out on the Crosse but hath left in the hearts of all beleeuers as witnesses not only to him but to them also 1 Ioh. 5. 7 8. For as there be Three in heauen that beare witnesse of Christ and the happinesse of Christians in him viz. the Father who testified by voice from heauen Mat. 3. and the Word who testified both by doctrine and miracles and the Holy Ghost who testified as at other times so on the day of Pentecost Act. 2. So there be Three on earth that testifie viz. the Spirit of Adoption that witnesseth to our spirits and the water of Mortification which washeth away and destroyeth the staine and power of sinne and the bloud of Iustification for a beleeuer relying vpon the bloud of Christ as the pacification for his sinnes is effectually deliuered from the guilt of them Now there would be no water to wash him from his sinnes nor bloud to make atonement if Christ had not shed both water and bloud vpon the Crosse Now all this is testified by the Spirit also in the Gospell and by water in Baptisme and by bloud in the Lords Supper and these also receiue all their life and force from the water and bloud that came out of the side of Christ on the Crosse Now the vse that we should make of this dreadfull Mystery should be to flie vnto this part of the Passion of Christ for our comfort against the power and guilt of our sinnes as beleeuing that out of the side of Christ at this time did runne that Fountain that was opened vnto the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 12. 1. Though our sinnes were neuer so many and loathsome yet in this Fountaine they may be cleane washed away but then withall wee must striue to get this Fountaine within vs this miraculous Fountaine I say that runnes water and bloud and to shew that we haue indeed a part in the death of Christ by the sound fruits of mortification and by the solide tran quilitie of our conscience beleeuing the expiation made in the bloud of Christ for vs as verily as if that bloud had beene really sprinkled vpon our hearts Some Diuines doe obserue another mystery in this water and bloud running out of the side of Christ for they obserue that as out of the side of the first Adam came the woman that deceiued all the world so out of the side of Christ came redemption and oblation from that deceiuing Thus of the piercing of Christs side after his death The testimonie giuen of his glory in his death was partly diuine and partly humane The diuine testimonies were three the Earthquake the rending of the Rockes and the opening of the Graues Matth. 27. 51 52. The trembling of the earth may signifie diuers things as First the immediate presence of the Diuine Nature for as the earth trembled when Christ came to giue the Law on Sinai Psal 67. 8 9. and as both heauen and earth shall melt and be in a manner consumed when Christ comes to Iudgement 2 Pet. 3. 10. So now that Christ is making atonement for the sinnes of the Elect and going out of the world hee makes the earth doe him homage and acknowledge his Diuinitie at that time when he seemed so despised amongst men Secondly the horrible indignitie of the fact of the Iewes in killing Christ the senselesse creatures tremble when the Lord of life dies and the Creator
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
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
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
this most blessed Immortality and hath prouided for vs habitations in that glorious eternity and so it should comfort vs against the shortnesse of our liues Psal 113. 12 13 29. 3. Yea it should comfort vs that God will visit vs and dwell in our hearts in this world that of himselfe dwells in eternity Esay 57. 15. 4. Our aduersaries are in Gods hands who is Lord of time and can cut them off at his pleasure Psalme 92. 8 9 10. Lastly all the good things God hath promised vs shall bee accomplished for the Eternity of Israel cannot lie nor will repent 1. Sam. 15. 29. which is also true of the curses denounced against wicked men Thus of the Eternity of God His Immutability followes In the Immutability of God two things are wonderfull and to be adored 1. That he is altogether and euery way vnchangeable 2. That he onely is Immutable For the first that God is altogether and euery way vnchangeable must be proued and explained The absolute Immutability of God is proued by these places euidently Psal 102. 27. 28. Mal 3. 6. Iam. 1. 17. For the explanation of this Doctrine two things are to bee noted first how God is Immutable and secondly in how many respects For the manner of his Immutability we must know that he is Immutable by Nature and of himselfe and so hee differs from some creatures that haue a kinde of Immutability As the heauens after they are renewed shall neuer be changed and so the soules and bodies of the faithfull after the day of Iudge ment but these are thus immutable by grace not by Nature by the gift of God not of themselues whereas Gods immutability depends vpon no other but hee is so absolutely and of himselfe Now God is Immutable in foure respects 1. In essence or substance and so he cannot bee changed to a-another essence or Nature he cannot die as hauing Immortality alone hee is alwaies in act hee hath not possibilities he is not changed so much as by motion neither in respect of place or working not in respect of place because he fills all things and is simply immense and infinite not in respect of working because he onely hath the glory to worke and yet be quiet in operation and vnmoueable nor can he be changed by growth or alteration in substance because being immense he cannot wax bigger by Augmentation nor lesser by Diminution and finally he cannot be changed by suffering from any other as being that onely essence that is impatible Thus the Psalmist saith that God is alwaies the same Psal 102. 28. and that the Lord stands vpon in his Title when hee calls himselfe I am or I am that I am Exodus 3. 2. In nature or proprieties for all his proprieties are to euerlasting the same so he is alwaies omnipotent omniscient most holy wise glorious c. As he cannot die in respect of substance so he cannot lie in respect of attributes he cannot denie himselfe or doe vniustly as diuers Scriptures shew 3. In decrees as is his essence so is his Sentence Immutable his counsell must stand and is for euer vnchangeable Heb. 6. 17. 18. Esay 46. 4. In promises all his promises hee makes in his word are yea and Amen Heauen and earth shall passe away but no iot or sillable of his Word shall passe vnsulfilled which is also true of his Threatnings and of that platforme of Holinesse giuen in the Law of Nature and exprest in Scripture Mat. 24. 35. Mal. 3. 6. as also in his Prophecies Reuel 22. 5. In his Gifts of grace bestowed vpon his people and so his gifts and callings are without Repentance Rom. 11. Iames 1. 17. If any should obiect that God was changed in Essence because the word became flesh and God was made man I answer that though the word was made flesh yet his diuine Nature was vnchanged for neither was the Deity turned into the Humanity nor was the proprieties of the Humane Nature deriued vnto the diuine but remaining what hee was viz. God he became what he was not viz. Man If any should obiect That motion from place to place is attributed to God because God is said to depart from some men and returne to other men That hath bin answered before in the Doctrine of Gods Immensitie for God mooues in respect of effect in vs being vnmoued in himselfe As a man that rowes in a Boate looking vpon the bancke thinkes the bancke goes from him or comes neerer him whereas the bancke is vnmoueable and the motion is in the boate If wee respect Grammer in these Phrases God seemes indeed to bee moued but if we respect a more high and secret Philosophie wee then vnderstand thereby that God is vnmoueable but is said to moue by returning when by the working of his spirit he makes vs returne to him If any yet obiect that the Spirit of God was said to moue vpon the waters Gen. 1. 2. The answer is that by that saying is signified no more then that the holy Ghost by his power and mouing did cherish and sustaine that indigested matter as an Hen that sits vpon her Egges to make them fit to bee hatched If any say that Gods suffers mutation in his knowledge because hee takes in the Apprehension of things present or to come and is turned backe to looke vpon things past I answer that though God be full of all knowledge of things past present and to come yet he is not cast backe to that which is past nor stands pondering vpon that which is present nor by hoping is stretched towards that which is to come because God sees all things with an eternall and vnchangeable view as hath bin shewed in the Doctrine of his Knowledge If any yet obiect that God suffers because he receiues worship from his children and is blasphemed by the wicked and that therefore God should be passible I answer that Passions are of two sorts some transmutatiue some Intentionall Some Passions worke a Reall mutation in the Obiect as when fire heates water thus Passion is transmutatiue Some Passions doe onely determine the Action as when I looke vpon heauen heauen suffers Terminatiuè non subiectiuè as they say in Schooles It suffers as the obiect of my sight but in it selfe vndergoes no change and this is Passion Intentionall and such onely is the Passion in God He suffers no alteration from any action of ours but is onely the obiect or Terme of our Actions good or euill If any obiect that God threatned to destroy the Niniuites and that Hezekiah should die and yet hee did not accomplish it and that therefore Gods Word and will is mutable I answer that those threatnings or predictions were not absolute but with condition or respect and therefore no change in Gods will Niniueh shall be destroyed if respect bee had to their merits and vnlesse they repent Now God is not bound alwaies to expresse the condition of his Threatnings and beside all
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
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
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
many respects as first that God should bee pleased to deale so wonderfull gratioufly with them as to vouchsafe to put his Spirit into them Secondly they may thence gather that God that hath giuen them his Spirit will blesse them in many other things besides If Obed Edoms house was blessed because the Arke was there how much more reason haue wee to hope that God will blesse vs now his Spirit abides with vs. Thirdly it should be a great comfort to a Christian against all his feares and doubts arising from his ignorance or insufficiency or infirmities for by the holy Ghost that is giuen to him he may hence gather he may doe all things in time which God would haue him to doe Lastly this Article must needs be comfortable when God hath promised to giue the Christian the holy Ghost to bee his comforter and to abide with him for euer The ninth Article The holy Catholike Church HItherto of the Articles of the Creed that concerne God euen all the three persons in the Trinity Now followes the second part of the Creed which comprehends the Articles that concerne the Church of God Amongst all things that are in the world faith admires onely God and the Church The Church I say as next to God in glory and true honour Now the Articles concerning the Church concerne either the properties or the priuiledges of the Church The properties of the Church are two viz. that shee is holy and Catholike the priuiledges of the Church are such â—s shee enioyes in this life or such as she shall haue in another world The priuiledges of the Church in this life are two Communion of Saints and Forgiuenesse of sinnes And in the world to come two more viz. Resurrection of the flesh and Euerlasting life First of the properties of the Church But before I come to consider of the particulars mentioned I must first explicate the Doctrine to bee beleeued concerning the Church in generall and so I would shew 1. What the Church is 2. The originall of the Church 3. The estate of the Church 4. The markes and notes by which the true Church may be discerned And then the generall vses of all When I enquire what the Church is I meane the true Church for the false Church is no Church properly as an ill Gramarian is no Gramarian properly Now to finde out what the Church is we must first consider of the acceptation of the word and then of the definition of the thing it selfe The word Ecclesia was a word in vse among the Athenians and came of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signified an assembly of Citizens that were called out from the multitude aâ— it were by name or in their rankes by the voice of the publike Crier to heare some speech or sentence of the Senate and was thence borrowed by the Apostles for their purposes by way of similitude The Church or assembly of Gods people being a company that came together not by chance or without order but by the voice of Gods Ministers as it were Criers called out of the Kingdome of Sathan to heare the doctrine of the Gospell reuealed from heauen The common people in common speech call the places set apart for the exercises of Religion Churches But so it is not taken here In Scripture the word hath diuers acceptations for sometimes it signified the assembly of the men of the world for their owne businesses and so that tumultuous Assembly of the Ephesians was called a Church Act. 20. 17. Sometime it signified the Assembly of the enemies of Gods people Psal 26. 5. this was the malignant Church Sometimes it signified the meeting of a few Christians in a family for religious priuate duties so there were Churches in godly mens houses Rom. 16. 5. Sometimes it signified a company of men in one Citie or Prouince that did outwardly professe the true religion 1 Cor. 11. 18. 22. and so vsually in the writings of Diuines the company throughout the world so professing is called the visible Church and in this sense there may bee hypocrits and scandalous Christians in the Church as well as godly men as the Parable of the Tares and the Draw-net shew But so it is not taken in the Creed for besides that this Church is holy as these wicked are not and enioyeth remission of sins which they doe not besides this I say we are said in the Creed to beleeue this Church to be which argues that in it selfe it is inuisible and knowne to God and cannot bee discerned by outward senses in the essentiall things of it Sometimes by the Church is meant the publike Officers in the Church that haue power of gouernment and censure as Matth. 18. 17. but in the strictest sense by the Church in the new Testament is signified the number of Gods Elect onely considered as they are effectually called by the Gospell and doe cleaue vnto Christ their head by a true and liuely faith Thus of the Etimologie of the word The definition of the Church followeth The Church here meant in the Creed is a company of men dwelling euery where effectually called ordinarily by the voice of Gods Criers from the misery and prophanesse of the world to the supernaturall dignitie of Gods children being vnited vnto Christ as their head by Faith and among then selues by loue as fellow-members In these words the generall nature of the Church is to bee considered and then the speciall difference of the Church from all other companies or professions or assemblies of men The generall nature is expressed in these words A company of men dwelling euery where where diuers things are to be noted 1. That it is a company not one man 2. That it is of men as the materiall cause not of other creatures for none but reasonable creatures are capable of Gods Image and so none but they can make a Church and among reasonable creatures I exclude Angels though they had a kinde of calling to that excellent estate they are in yet the Scripture speakes so sparingly of it that we cannot tell how to define it and therefore I meddle not with it and besides the Church is here considered as it is purchased by the blood of Christ which Angels were not neither are they tyed to the ministery of the Word as the Church in her calling is 3. I adde dwelling euery where to note that I define the Church that is Catholicke as the Creed calls it which tearms in the most euident sense agree to the Church now vnder the Gospell since the partition wall between Iewes and Gentiles was broken downe and yet in some sense it may agree to the Church from the beginining for euen in the time of the Iewish Church the Nations were not simply barred from fellowship with the Iewes and therefore we read of three sorts of people that belonged to the Iewish Church to wit the Iewes themselues and Proselites that is Gentiles that professed the Iewish
may withall shew vs the truth of the Apostles assertion that God onely is wise Rom. 16. 27. His knowledge is such a knowledge as darkens the respect of all knowledge in any creature their Knowledge to Gods is but as the light of a candle to the Sunne It is nothing in comparison And withall it may shew vs the fearefull sillinesse of many wicked men that haue no shift to ease their owne consciences but to thinke God doth not see them One would thinke there should be no such kinde of men that were so sillie but the Scripture shewes the contrary Psal 10. 11. Esay 31. 2. Iob 9. 3 4 11. 11. 3. It may teach vs diuers things 1. To busie our selues with all industry to get knowledge that wee may in some little measure bee like vnto God seeing knowledge is so admirable a thing in God we should seeke it more diligently and laboriously then we would seeke siluer or gold or the greatest treasure in the world This is vrged from the consideration of Gods Knowledge Pro. 3. 13 14 15 19 20. 4. 7. 2. To be afraid to sinne euen in secret because the darknesse hideth not from God and day and night are all one with him He is a God that tryeth the hearts and reines and diuideth betweene the soule and the spirit and discernes the very intents of the heart 3. To giue him glory euen when he doth such things as seeme harsh to vs as for instance though we should see him passe by a world of wicked men or throw them into eternall torments without shewing mercy yet we should be fully perswaded of his Iustice and why because he knowes more by wicked men then all the world doth besides and though as yet he doth not reueile the whole councell of his will and the reasons of his proceedings yet the infinitenesse of his Knowledge and Wisedome should assure vs that in the day of Christ we shall heare of such deepe and plaine reasons as shall fully satisfie vs. 4. To serue him with all our hearts without hypocrisie for to what end is it to dissemble with him that knowes vs better then we know our selues and sees what is within vs as manifestly as what is without 1. Chron. 28. 9. 5. When any man lackes Wisedome let him seeke it of that God which hath such store as he will giue liberally and reproach no man Iames 1. 5. Lastly it serues for great consolation vnto the godly God knowes their sorrow when no eye pittieth them hee knowes their innocency when the wicked say all manner of euill sayings hee knowes their hearts desire is to bee as good as they seeme though the world condemne them for Hypocrites Hee knowes they would faine please him though their workes be not perfect he knowes what they stand in neede of and therefore will helpe them he knowes the malice fraud and intentions of all their enemies though their diuises be hidden from them When wee are in such straites as wee know no way out yet God knowes how to finde meanes to deliuer such as trust in him Psal 1. 6. 37. 18. Mat. 6. 31. 32. Esay 40. 13. 14. Thus of the Knowledge of GOD. His Holinesse followes The Holinesse of God comprehends two admirable Attributes in God his Goodnesse and his Iustice The goodnes of God is to be considered as it is in himself or as it is shewed towards others That goodnesse of Nature that is in God himselfe is known onely to himselfe in the fulnesse of it onely two things wee must conceiue of by way of glimpse The one that he is good by his Essence Hee is not good by participation of the goodnesse of any other thing nor is his goodnesse a quality but his whole Essence is goodnesse it selfe The other is that hee is good in a most vnutterable degree and therefore is called the chiefe good of all things to be desired and without whom nothing can partake of goodnesse and in whom is no mixture of any euill And in respect of the goodnesse in himselfe hee is auouched by our Sauiour Christ to be onely good None hath an independent originall goodnes but God All that goodnesse that is in any creature is but the print or footsteps or resemblances of the goodnesse that is properly and archeâ—ypically onely in God The goodnesse of Gods Nature as it is shewed to others is chiefly taught vs in Scripture by such descriptions of it as are fitted to our capacity The word in both the originall Languages translated good signifies also faire or beautifull and it is a true obseruation made by Diuines that in this life wee are affected with the sense of Gods goodnesse but that Amiable sweetnesse and beauty of Gods nature cannot be knowne till we come to heauen The Goodnesse of God shewed in this life and magnified in the praises of it in Scripture is manifested fiue waies 1. By his Loue or matchlesse louingnesse of Nature 2. By his Mercy 3. By his Gratiousnesse 4. By his Bountifulnesse 5. By his Patience And chiefly these are considered of in Scripture as they concerne man The Loue of God to man is matchlesse whether wee consider the Acts of it or the properties of it In Loue there is a threefold act for it hath in it first a desire by which it is strongly carried to the vnion of the thing loued secondly a ioy or delight in which it rests it selfe in the fruition of the thing loued thirdly a will to procure what it conceiues to be good for the thing loued All these three are in a most high degree in God For first he hath shewed his wonderfull desire to be vnited vnto men many waies as 1. By assuming the Nature of man into a personall coniunction with himselfe in the Mediator Christ. 2. By conuersing with man by signes of his presence visions dreames Oracles inspiration and ordinarily by his ordinances entertaining them continually in his house 3. By adopting men to be his children and making their Natures like to his owne 1. Iohn 3. 1. 4. By prouiding for man an eternall Habitation in heauen where hee may bee alwaies about him in his glorious presence For the second the Prophet Zephanie shewes that hee takes wonderfull delight in the seruice and felicitie of his people whom he loues The Lord God is in the middest of them hee reioyceth ouer them with ioy he rests in his loue he ioyes ouer them with singing Zeph. 3. 17. For the third his will to procure them all the good they neede hee shewed by sending his owne Sonne to recouer them out of all miserie and prouide for them all things belonging to a blessed immortality so God loued the world that he sent his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue life eueâ—lasting Iohn 3. 16. The properties of this Loue are likewise most admirable for 1. It is a most perfect tender loue comprehending in it al possible kindenesse such
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
bodily which they proue by infallible reasons yet are they such a body as wee may call as it were spirituall next in purity to the substance of Angels and mens soules 3. If we consider the qualities admirable is the glory of that heauen of heauens whether we thinke of it Philosophically or Theologically Philosophically considered it is a place void of all decay alteration and motion A place that suffers not from without it selfe any thing of naturall grieuance or violence or annoyance A place aboue all places large and ample as containing in the bowells and circumference of it all this visible world But if wee inquire after it as considered Theologically we may see it in a Mirror but yet it is but darkely no tongue of man can vtter the glory of it noe Paul himselfe that was there yet could not declare what he saw nor can it enter into the mortall heart of man to think what it is what is reuealed in Scripture in praise of it is inough to rauish our hearts with desire after it if we were such as we should be It is a place most lightsome for God is said to dwell in light vnapproachable vnapproachable I say to vs mortall crâ—atures It is light aboue al that light the Sun or Moone can giue to this lower world for there is no need of Sun nor Moon which shine in respect of that light as a candle doth to the light of the Sun with vs There is no night there and it is a light of a farre more excellent and transcendent kinde then this light we haue from the Starres or Sunne or Moone and that is the reason why it doth not penetrate to vs as being farre aboue the capacity of our eyes as they are now to see it The Apostle saith of this light it was like vnto a stone most precious euen like a Iasper stone cleare as Christall that is alwaies flourishing and shining without any clouds or darkenesse and how can it be otherwise seeing God himselfe and the Lambe is the light of it there floweth from God being the place of his speciall glory a created light from God himselfe I say by which it is after an vnspeakeable manner inlightned Reuel 21. 11. 23. Whence it followes that it is a place full of all vnspeakeable refreshing pleasure and delight If the light of the Sunne at some seasons of the yeere can so please how much more doth this light of the glory of God What shall I say It is a place that hath nothing in it of euill and abounds in all that may content the glorified nature of the Creatures And how can it be otherwise seeing there is no sinne nor no vncleane person there and it is a place that hath the glory of the Lord vpon it Reuel 21. 11. which is as much as if he should say that the glory of heauen doth differ from all the glory of any place on earth as God differs from the Kings and Potentates of the Earth and therefore his chiefe house of Residence must needs almost infinitely excell theirs And the more is the glory of heauen because it is eternall it cannot fade or euer cease to bee which is signified by those golden and pretious foundations Reuel 21. Other Citties wil decay because they are builded by man and of corruptible matter but this Cittie can neuer decay because God was the builder of it immediately and made it incorruptible To conclude it must needs bee a place of surpassing glory seeing all the Treasures of this world are searched out and they can serue but to giue a litle glimpse of the meanest part of the praises of heauen as the twentie one Chapter of the Reuelations shewes Before I come to the Vses some questions would be briefely resolued Quest. 1. Whether this Heauen was created or no or was it eternall with God Answ It was created by God is as said expressely Heb. 11. 10. that God was the builder and Maker of it It being not the Creator It must needs be a creature Quest. 2. Where is this Heauen Answ It is aboue all these visible heauens Ephes 4. 8. Acts 7. 55 56. their opinion is vaine that thinke it is euery where for then Hell should be in Heauen Quest 3. Why did God build and make this Heauen Answ Not to be a place for himselfe to dwell in for hee needs no such place being Immense and these Heauens cannot containe him he being in his Essence without and beyond all Heauens 1. Kings 8. 27. but he made it that it might bee a a place wherein he might manifest his glory in speciall manner but especially that in that place hee might giue entertainement vnto such as by grace he had chosen to bee his children and therefore is called the Fathers house The consideration of the Doctrine of this Heauen of Heauens should make violent impression vpon our hearts and that in three respects 1. It should wonderfully abase vs to thinke how wee haue neglected the knowledge and care and desire after this glorious place It should make vs hate our selues for our senselessnes and madnesse that preferre an earthly mudde-wall cottage before such a princely or rather diuine Pallace that are in loue with this earthly place that is full of sinne sorrow disgrace darkenesse and death and yet haue no heart after a place so wonderfully free from all euill and so replenished with all good Oh wretches that wee are that labour care day and night to repaire these glassie or mud-walled Tabernacles of our bodies and haue no more minde to prouide for that matchlesse triumphing place of spirits 2. It should wonderfully fire our hearts to the loue of God that hath prouided for vs such a place of glorious inheritance of his mercy loue and grace so happy so lasting so amiable yea what thankes can wee euer giue him for the very comfort with which he hath refreshed vs in telling vs of Heauen that were such as in our selues had bin so farre from hauing it as we had neuer knowne of it by the light of Nature 3. It should exceedingly transforme our hearts into the earnest care and endeauour to carrie our selues so as might become the desire and assurance of so blessed a place wee should shew that we vnderstand what a place Heauen is 1. By auoiding euery thing that is abhominable euen all those sinnes that are threatned with the want or losse of heauen as remembring that that is no place for vncleane persons to liue in Reuel 21. 8. 2. By earnest endeauour to get the righteousnesse that may make vs fit for that kingdome Mat. 6. 33. 3. By studying the the assurance of Heauen aboue all other assurances whatsoeuer 4. By a conuersation in heauen directing our thoughts and affections after heauen remembring it aboue all delights our mindes daily running vpon it and imploying our selues in such dueties as might shew that our hearts were in Heauen though our
secret till that day In Infants reprobated Adams worke is imputed and the vile corruption of their natures makes them children of wrath In elect children both the worke of their Parents faith is imputed vnto them and besides the Spirit of Christ supplies outward works by inward sanctification after a way we cannot expresse Thus of the first point The second is by what Law men shall be iudged at that day And to that I answer out of Scripture that all such to whom the Gospell hath come they shall be iudged by the Gospell Rom. 2. 16. which is thus to be vnderstood that godly men shall be tried by the Gospell so as their faith and repentance and new obedience being auouched they shall receiue the benefit of triall not by the rigor of the Law but by the promises of the Gospell and wicked men shall be tried by the Gospell only as their vnbeleefe shall be an aggrauation against them that hauing so many waies broken the Law would not flie to Christ nor seeke atonement in him so as properly the godly are tried by the Gospell Now all the wicked men in the world are chiefly tryed by the Law and so either by the Law of Nature euen by the principles infused into euery mans minde by Nature as the Pagans and all that know not the Scripture or else by the Law of Scripture that is by the Law or Couenant of works recorded in Scripture see Rom. 2. 12. The third thing is by what Euidence mens causes shall be tryed and how the sinnes of the wicked shall be proued against them And for answer hereunto we reade Reu. 20. 12. that when the dead both great and small shall stand before the Lord there shall be certaine Books opened out of which shall be taken manifest euidence in all the Trials Now what books these shall be other Scriptures tell vs and so we reade of fiue books that are likely then to be opened The first is the booke of Nature and so the creatures abused by men shall be for euidence against men as vnto the Idolatrous Iewes the very hornes of their Altars shall testifie against them Ier. 17. 1. their sinne is grauen and as it were written vpon the creatures they haue abused The second booke is the booke of Scripture for all those places of Scripture haue beene in this world rightly propounded and vrged against them shall then serue for vndeniable euidence The word which they haue heard shall iudge them at the last day saith our Sauiour Ioh. 12. 48. The third booke is the booke of Conscience Euery mans conscience shall then be wonderfully dilated and made able to remember all their sinnes afresh and so shall be as a thousand witnesses Though the consciences of most men are now asleepe yet Christ will make them awake at that day and giue in full and perfect euidence That worke of accusing which the conscience doth in some men vnperfectly in this life it shall doe perfectly at that day and so for excusing in the godly The fourth booke is the booke of Gods remembrance mentioned in the case of the godly Mal. 3. 16. and intimated in the case of the wicked Ier. 17. 1. in which booke are written all the things that men haue done in their bodies whether good or euill Now besides these books we reade in that place of the Reuelations of a booke of Life that is of such a booke as containes the names of all that God hath appointed vnto saluation by Iesus Christ and by that booke the Iudge will see vpon whom to passe the sentence of Absolution and so by consequent on whom to passe the sentence of condemnation Reuel 20. 12. with Phil. 4. 3. Now besides these books we reade of a booke of prouidence that containes a Record of all the persons to whom God gaue naturall life and forme of which Dauid makes mention Psal 136. 16. and this booke may be of vse to shew who must be called to Iudgement And yet further we may gather out of other Scriptures that if there be need God can produce other Euidence As first the Heauens and the Earth will declare Gods righteousnesse at least by way of aggrauation either in respect of the benefits they haue brought forth vnto man to allure him to goodnesse and the iudgments haue beene vpon them to terrifie him Psal 50. 6. The very vanitie which the creatures haue beene subiect to will testifie against man in that day The heauen saith Zophar shall reueale his iniquitie and the earth shall rise vp against him Iob 20. 27. And hence it was that God called the heauen and the earth to witnesse betweene him and the people at sundry times in the Old Testament Secondly the examples of the faith and piety patience and mercy in godly men that haue liued amongst the wicked will be euidence against them as the example of Noah will condemne the old world Heb. 11. 7. so the example of the Queene of the South and the Niniuites will rise vp in Iudgement against the Iewes Matth. 12. 41 42. Lastly the Spirit of God which hath rebuked the world of sin will be able to conuince all the vngodly openly of all their wickednesse at that day Thus of the manner of the Triall The manner of the Sentence followes The manner of the Sentence we cannot in this world know saue that our Sauiour himselfe hath giuen a little taste of it by making a briefe description of it in Matth. 25. the latter part of the chapter and this glimpse of that glory of his proceedings there he giues that both the godly might be established in consolation and the wicked left without excuse hauing so faire warning The sentence stands of two parts the one concernes the godly and that is a sentence of absolution as Diuines call it or rather a sentence of glorification and the other concernes the wicked and that is a sentence of condemnation Our Sauiour will begin with the sentence of absolution to shew thereby his readinesse to mercy and long-suffering and that he is not caried with vniust furie against those on his left hand and that thereby also he may make the elect capable of the dignitie of being Assessours with him in the Iudgement vpon the wicked The sentence that concernes the godly may be considered of according to the foure parts of it The first is the calling of the elect to glory vers 34. The second is the reason giuen for this calling vers 35 36. The third is the answer Christ shall receiue from the elect v. 37 38 39. The fourth is the replication of our Sauiour to their answer v. 40. For the first in generall we may note That if Christ call vs to grace and good works in this life he will call vs to glory in another world All that are effectually called and set about Gods worke in this world shall haue a most ioyfull call to the possession of an eternall kingdome at the last