The Rule of Faith, Exegesis of Apostles Creed · Article 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 vponupon 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 vnderunder 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 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 eueryevery Chriſtian in particular doth profeſſe to beleeue in, and put his truſt vponupon 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 vsus to conſider, what the Holy Ghoſt is in his owne nature, and what he is in effect or operation, vponupon which we may ground our faith and truſt in him.
There are diuers things in the nature of the Holy Ghoſt, that ſhould moue vsus to beleeue in him and reſt vponupon 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 eueryevery-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 vsus. 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 vsus and make vsus 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 vpō him. Now theſe benefits are either common or proper. The commō 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 vponupon her egges till the young ones be hatched, Gen. 1. 2. So did the Holy Ghoſt ſit vponupon 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 giuegive 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 eueryevery 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 G…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 onelyonly 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 vntounto the vſe of wicked men as well as godly, Neh. 9. 20. Act. 20. 20. and ſo the gift of teaching may be beſtowed vponupon 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 hauehave 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 onelyonly 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 hauehave 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 louelove 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 vponupon 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 t…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, eueryevery grace being as a word or letter, grauen vponupon 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 vponupon the heart, cauſing a man to imploy himſelfe in the duties of mortification, till he giuegive 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 vponupon 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, LoueLove, Hope, and the gift of Prayer; no man can beleeue things aboue reaſon, and without meanes, vnleſſe he hauehave the ſpirit of faith, Rom. 4. 17, 18. 2 Cor. 4. 13. Heb. 11. 1. The louelove 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 vponupon the godly, in reſpect of which they are ſaid to partake of the diuine nature, as they are made like vntounto God, 2 Pet. 1. 4. as when the Spirit makes a man reſemble God, in his contentment, in his louelove, 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 louelove to the godly, aboue all the people of the world; and is therefore called the Spirit of louelove, 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 vsus; yea to know the height, length, bredth, and depth of Gods louelove to vsus, 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 vsus, from one glorious grace to another, 2 Cor. 3. vlt. Now this knowledge or wiſdome from aboue the Spirit worketh in vsus, both by curing and making ſound our mindes, 2 Tim. 1. 7. and by leading vsus into all truth, and bringing to remembrance the things which we hauehave heard, Ioh. 14. 26.
The third worke of the Holy Ghoſt in the elect, is the fanctification of their works, or the ſanctifying of them vntounto 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 vsus to keepe Gods ſtatutes and to doe them, Ezech. 36. 27. as it were working our works for vsus, ſetting vsus 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 vntounto God, as the Altar ſanctifies the gift, Rom. 15. 16. and by opening of an acceſſe vntounto God in all our ſeruice, Eph. 2. 18.
The fourth worke of the Holy Ghoſt in the elect is Conſolation: for he is giuen vntounto 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 vponupon 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 vntounto 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 hauehave 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 giuegive eare or regard when the Holy Ghoſt ſpeaks vntounto 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 hauehave beene inlightned, and hauehave 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 hauehave 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 vponupon the euidence of thoſe three places of Scripture, I vndertake to define it thus.
The ſinne againſt the Holy Ghoſt that is vnpardonable, is a ſinne after illumination, and ſanctification, by which a man doth wilfully and wholly fall away, contemning the Goſpell, and doth deſpight the works of the power and grace of the Holy Ghoſt, without remorſe to the death.
1. When I ſay the ſin vnpardonable, I exclude all the ſins againſt the Holy Ghoſt named before.
2. When I ſay a ſin after illumination and ſanctification, I exclude all the ſins of ſuch people as neuer had the powerfull meanes of ſaluation, or neuer ſo as to worke a manifeſt change in them. The perſon that commits this ſin, muſt be ſuch a one as was before inlightned, Hebr. 6. and ſanctified, Heb. 10. 29. that is ſuch a one as did attaine to diuers gifts which he had not before, which were wrought in him by the Holy Ghoſt, and had a taſte of the doctrine he heard, and of the powers of the life to come: but yet he was not ſanctified with any ſauing grace, or repentance from all ſinne, or effectuall relying vponupon Ieſus Chriſt for his owne ſaluation. He had taſtes of many things, but did not ſoundly digeſt any thing.
3. When I ſay, he doth wilfully and wholly fall away, I meane diuers things. Firſt, that this ſin cannot be committed by ſuch as continue in the ſame manner they were in relation to Religion, it muſt hauehave apoſtacie in it. Secondly, it muſt be a wilfull apoſtacie, which is when a man falls into ſin not only againſt his knowledge, but without any temptation, Heb. 10. 26. and this excludes the ſins of Dauid and Peter. Thirdly, I ſay, it muſt be a totall apoſtacie, not a falling into ſome one or two groſſe euils, but a falling away from reſpect of all parts of truth, that ſhould maſter his nature or works, though he ſhew not all this openly; but in heart he is an Apoſtata from all grace. He doth as it were depoſe, or abrogate all the Law, Heb. 10. 28.
4. When I ſay contemning the Goſpell, I meane two things. The one, that he doth loath that way of ſaluation by Chriſt; and the other, that he doth extremely ſcorne the meanes of publiſhing the Goſpell, that is effectuall to worke ſanctification in men, and that meanes which had before power to worke change in the partie himſelfe: both theſe I take it are imported, Heb. 10. 29. He may brooke the generall vſe of exerciſes of Religion ſtill, as the Phariſees did, but not that meanes that hath power and life in it.
5. I adde the word deſpight from Heb. 10. 29. to include the ſins of perſecuting and blaſpheming, and both out of deſperate malice, without any colour of cauſe, or meaſure of diſlike. This perſon is alwaies a knowne aduerſarie, and withall doth reproch godly perſons, and godlineſſe, but it is of wilfull malice, which excludes perſecuting or blaſpheming that is done of ignorance: as in Paul, 1 Tim. 1. 13.
6. When I adde the works of the Holy Ghoſt, I difference this ſin from the blaſphemie that is againſt the nature or perſon of the Holy Ghoſt; for ſo it is no greater ſin than to blaſpheme the nature or perſon of the Father or Sonne: but it is the ſpeciall operation of the Holy Ghoſt, that is the obiect of this ſin; by which God comes more neere vntounto man, than he is in nature or perſon.
7. I adde, works of power or grace: becauſe as vſually this ſin is committed by deſpighting the worke of grace in other true Chriſtians; ſo ſometimes alſo it is committed by deſpighting the works of power, as the miracles wrought by Chriſt were reproched by the Phariſees, Matth. 12.
8. I adde, without remorſe, becauſe I thinke that he that commits this ſin is ſo far from being capable of true repentance, that it is impoſſible he ſhould get but that remorſe or repentance he had when he was firſt inlightned: So I take that place Heb. 6. and ſo I thinke ſuch as hauehave any remorſe or deſpaire ariſing from the ſenſe of the greatneſſe of their ſins, cannot be guilty of this ſin:
9. I adde, to the death, only to note, that this is that ſin, which the Apoſtle calls the ſinne vntounto death in a ſpeciall ſenſe Finall impenitencie in any ſin is vntounto death, but then it hath not the deſcription going before: Nor doe I meane that it cannot be knowne till death, but that it will laſt vntounto death, without returning from it.
Now this ſin is ſaid to be vnpardonable, not becauſe it is greater than Gods mercy or Chriſts merits, but becauſe God hath reſolued to ſhew his iuſtice vponupon this ſin without mercy: and becauſe in that way of ſauing of men which God hath now reſolued vponupon, all meanes of ſalustion are diſappointed to the vttermoſt, elſe if they could repent, God could forgiue: and this iuſtice of God may not ſeeme ſtrange, ſince he declares himſelfe willing to forgiue all ſins, and doth except but this one.
Now the explication of this ſin ſhould ſerue for a warning to ſuch heareres as hauehave had remorſes and illumination, and finde themſelues in many things changed; I ſay, they ſhould be warned to looke to themſelues, ſince this ſinne can be found in no other perſons: and to this end they ſhould take counſell in two things.
1. Now that they are neere the kingdome of God by theſe effects of the Holy Ghoſt in them, they ſhould be carefull to goe on, and neuer reſt till they attaine to ſound conuerſion and true ſauing grace; and that they will doe, if they humble themſelues before God for eueryevery knowne ſinne, eſpecially thoſe ſins that hauehave beene moſt loued of them, or moſt rooted in nature: and ſecondly, if they will be at the paines to vſe all good meanes to get the particular aſſurance of Gods louelove to them, for theſe two things were neuer found in any of thoſe that ſo fall away.
2. My next counſell is, that they take heed of thoſe ſpeciall ſins that were in ſuch as at length grew faultie in this vnpardonable ſin; that when they feele any of them in themſelues, they make haſte to get out, leſt they proue forerunners of the ſin againſt the Holy Ghoſt, ſuch as were in the Phariſees and others; theſe or the like, the forſaking of that meanes by which that inlightning was wrought, as the Phariſees did the miniſterie of Iohn Baptiſt. Secondly, the conſtant affectation of the praiſe of men, more …an the praiſe of God. Thirdly, habituall alienation of … heart from God and goodneſſe. Fourthly, wilfull euill practiſes without temptations. Fifthly, conſtant enuie at the gifts and praiſes of the godly. Sixthly, wilfull miſinterpretation of all that godly men doe, euen their beſt works; eſpecially if they be gone ſo far as to feele themſelues to bee tempted to fall into a courſe of open oppoſing and perſecuting of good men and good cauſes, if it bee poſſible let them breake off, and by ſpeedy repentance preuent the horrible miſchiefes they may fall into, leſt from theſe oppoſitions, and the cuſtome in them, they fall into malice, and deſpighting of the worke of grace.
Thus of the Vſe of Admonition. The Vſes for Inſtruction follow, and ſo the conſideration of this Article, ſhould teach all that hauehave care of their owne ſoule,
1. To examine themſelues whether they hauehave 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 vsus, 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 vsus 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 vsus, though we may hauehave 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 vsus 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 hauehave felt the circumciſion of the heart, that is, if he hauehave 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 vntounto that grace and holineſſe is taught him by the word, when he is ſent home another man. Fifthly, by the louelove of God in affliction. It is a ſpeciall worke of the ſanctifying Spirit of God, when a man can louelove God, and ſhew it by the fruits of it, euen then when Gods hand is vponupon him, eſpecially when croſſes doe beſet him, and compaſſe him about: for that is a worke altogether aboue nature. This louelove to God in aduerſitie hee ſhewes, by mourning for his ſpirituall abſence, by eſteeming any token of his louelove 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 vponupon all occaſions, Rom. 8. 15.
Thus of the firſt Vſe.
2. Such as finde they hauehave 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 hauehave 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 vsus concerning the Holy Ghoſt, by ſeeking to him vponupon 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 vsus, 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. LoueLove: 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 hauehave them in very high honour, becauſe they hauehave the holy Ghoſt, and vponupon 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 hauehave wee to hope that God will bleſſe vsus, now his Spirit abides with vsus. 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 hauehave him to doe.
Laſtly, this Article muſt needs be comfortable, when God hath promiſed to giuegive the Chriſtian the holy Ghoſt to bee his comforter, and to abide with him for euer.