Heres.
that contract, in the other sacrament often since eternal lire, te die in thit belief. Tkére are tkrée t/mt bear witness in hearen, the Fatker, tke lVord, attd tke tIoly Gkost, and these three are one'3; and in that testimony we test, that there Holà, Ghost, and in the testimony of this text, that this Holy Ghost falls down upon ail that hear the word of God. New, it is as wonderful that this Holy Ghost should fall down frein heaven, as that he should be in heaven. Quomodo cecidisti IIow art thou fallên 'om keaven, 0 Luc]ër, thou son of mornin 9. was a question asked by the prophet ', of him, who was so fallen, as that he shall never return again. But thc IIoly Ghost, (as mysterious in his actions, as in his essential, or in his personal being) fell so from heaven, as that he remained in heaven, even then when he was fallen. This dove sent from heaven, did more than that dove, whieh was sent out of the ark ; that went and eame, but was not in both plaees at onee; Noah eould hOt bave showed that dove to his sons and daughters, in the ark, then, when the dove was flown out: but now, when this dove, the Holy Ghost, fell npon these men, at Peter's sermon, Stephen, who was tllen eome up to heaven, saw the saine dove, the saine Holy Ghost, whom they, wholn he had left upon the earth, fell upon the earth then: as if the Holy Ghost fall upon any in this eongregation now, lmW the saints of God see that Holy Ghost in heaven, whom they that are here, feel falling upon them here. In all his workings the Holy Ghost deseends, for there is nothing above him. T-here is a third heaven; but no sueh third heaven, as is above the heaven of heavens, above the seat and residenee of the Holy Ghost: so that whatsoever he doth, is a deseent, diminution, eonmunieation of hinself, to a person inferior to hilnself. But there is more in this text, than a deseent. ,Vhen the Holy Ghost eame upon Christ himself, after his baptism, there it is said, He descended: though Christ as the Son of God, were equal te him, and se it was 11o descent for the Holy Ghost te corne te him, yet because Christ had a nature upon him, in which he was net C,lual te the Holy Ghost, here was a double descent in the Holy Ghost, that he who dwells with the Father and the 3 I John v. 7. VOL. 11. D
Soa, in liht inaccessible, and too br].ht to be seen, would escend in vsble form, to be seen by men, and that ho descended and wrouht upon moal man, thouh that man were Christ. Christ also had doublo descemfing too; he descened to be a ma, and he desccmled to ho no man; ho desceded to rive amonst us, and he descended to d]e amonst us; he descended to the eah, and he descended to hcll: eve operaton of every person of the h«»ly, and blesscd, and lorous Trinity. is descending hut here the Iloly Ghost is said to havc lhllcn, which dcnotcs a more earnest comnumicting of himself, a throwing, a pouring out of himself, upon flose, upon -hom he falls: he falls as fall of waters, that covers that it falls upon; as a hawk upon a prcy, it desires and it will possess that it falls upon; as an army into a country, it conquers, and it governs whcrc it falls. The Holy Ghost falls, but far othcrwise, upon the ungodly, lffhosoev«r skall ]hll tTon. tMs stoppe, hall be broken, but pon whomsoever this stoue shall f, ll, it,«ill 9rid him fo powder «. Indeed, ho falls upon him so, as bail falls upon him; he falls upon him so, as he falls ri'oto him, and leaves him in an obduration, and impenitibleness, and in an irreeoverable ruin of him, that hath formerly despised, and despited the Holy Ghost. But when the Holy Ghost falls not thus in a uature of a stone, but puts on the nature of a dove, and a dove with an olive-branch, and that in the ark. that is, testimonies of out 1)eaee, and reeoneiliation fo God, in his ehureh, he falls as that kind of lightning, whieh melts swords, and hurts hot seabbards; the lIoly Ghost shall melt thy sou], aud hot hurt thy body; he shall give thee spiritual l»lessing% and saving graees, under the temporal seals of bodily health, and prosperity in this world: he shall let thee see, that thou an the ehild of God, in the obedienee of thy ehildren to thee, and that thou art the sen'ant of God. in the faithfulness of thy servants to thee, and that thou standest in the favour of God, by the favour of thy superiors to thee; he shall fall upon thy soul, and not wound thy body, give thee spiritual prosperity, and yet not by worldly adversity, and evermore over-shadow and refresh thy soul, and yet evermore keep thee in his sunshine, and the light of hls eountenanee. 3Iatt. . 44,
But there is more than this, in this falling of the Holy Ghost, in this text. For it was hot sueh a partieular insinuation of the Holy Ghost, as that he conveyed himself into those partieular men, for their particular good, and salvation, and determined there; but sueh a powerful, and diffusive falling, as mado bis presenee, and his power in them, to work upon others also. So when ho came upon Christ, it waz hOt to add anything to Christ, but to inform others, that that was Christ: so when Christ breatbed his spirit into the apostles, it was not merely to infuse salvation into them, but it was especially to seal to them that patent, that commission, quorum remiseritls, that others nfight receive remission of sins, by their power. So the Holy Ghost fell npon these mon here, for the benefit of others, tbat thereby a great doubt might be removed, u great scruple divested, u great disputation extinuished, whether it were lawful to preach the Gospel to the Gentiles, or no; for, as we see in tho next chapter , l'eter himselfwas reproved of the Jews, for this that he had done: and therefore, God ratified, and gave testimony to this service of his, by this miraculous falling of the Holy Gho.t, as St. Augustine makes the reason of this falling, very jutly to bave been so then, this falling of the Holy Ghost, was hOt properly, or hot merely an [infusing of justi'ing grace, but an infusing of such gifts, as might edify others: for, St. Peter speaking of this very action, in the next chai)ter, says, The I[oly G]ost fdl on t]em, as o» «s, in t]*e beyimd»ço ; which was, when he fell upon them, as this day. This doth hot imply yraàut«m wqualitatem, an equal measure of the saine gifts, as the apostles had, who were to pass over the -hole world, and work upon all men, but it implies doni identitate»t, it was the saine miraculous expressing of the presence, and working of the Holy Ghos% for the confirmation of Peter, that the Gentiles might he preached unto, and for the consolation of the Gentiles, that they might be enabled to preach fo one another: for so it is expressly said in this chapter, That tey teard t]ese men speal" with divers ton9ues t; they that heard tho preacher, were ruade partakers of the saine gifts that the preacher had; a good hearer becomes a good preacher, that is, able to edify others.
It is truc, that these men were hOt to be literally preachers, as the apostles (upon whom the Ho]y Ghost fell, as upon them) were, and therefore the gift of tongues Inay seeln not to bave been so necessary fo them. But if is not only the preacher, that bath use of the tongue, for the edification of God's people, but in all our discourses, and conferences with one another, we should preach his glory, his goo(hess, his power, that every man might speak one attother's language, and preach fo one another's conscience; that when I accuse inyself, and confess mine infirlnities fo another nlan, that inan Inay uuderstand, that there is, in that coufcssion of mine, a sermon, and a rcbuke, and a reprehension to him, if he be guilty of the same sin; uay, if he be guilty of a sin contrary to inine. For, as in that langnage in which God spoke, the Hebrcw, the saine foot will take in words of a contrary signification, (as the word of Job's wife signifies blessing and cursing too) so the covetons inan that hears ine confess my prodigdity, should argue to himself, If prodigality, which howsoever it hurt a particular person,)'et spreads money abroad, which is the right and imtural use of money, be so heavy a sin, how heavy is my covetottsness, which, besides that if keeps me ail the way in as much penuriousness, as the prodigal man brings himself to af last, is also a public sin, because it imprisons that Inoney which should be at liberty, and employed in a frce course abroad And so also when I declare to another, the spiritual and telnporal blcssings which God bath bestowed upon me, he inay bc raised to a thankful relnembrance, that he bath receivcd all that from God also. This is not the use of having learnêd divcrs tongnes, to be able to talk of the wars with Dntch Cal)tains, or of trade with a French inerchant, or of state,vith a Spanish agent, or of pleasure with an Italian epicure; it is hot to cntertain disconrse with strangers, bnt to bring strangers to a better klmwledge of God, in that way, wherein we, by his ordinance, do vorship and serve him. 1N'ow this place is ill detorted by the Roman church, for the confirlnation of their sacrament of confirmation: that because the Holy Ghost fell upon men, at another rime than at baptism, therefore there is a less perfect giving of the Holy Ghost, in bal)- tisln. It is too forward a triumph in him, who says of this place, sn. xxxL] 'xcHev o 'mTSV,'¢V,X. 7 Locus i»siffMs assertlonem sacrameti ma:ms i»ositlonis*: That is an evident plaee for eonfirmation of the saerament of confirmation: it is true, that St. C])rian says there, That a man is hot trulv sanetified, nisi utroque sacr«mento tascatur, exeept he be regenerate by both soeraments: and he tells us what those two saeraments are, aqua et spiritus, water and the spirit, that exeept a man have both these seals, inward and outward, he is hot safe: and St. Cyprian requires (and usefully truly) an o«tward deelaration of this inward seal, of this giving of the Holy Ghost: for he instanees expressly in this, whieh was done in this text, that there was both baptism, and a giving of the IIoly (;host. 'either would St. Cyprian forbear the use of eonfirmation, beeuuse it was also in tse amongst some hereties, Qvia ratlanus facere audet, non putabimus nos e.,se ]hciendum? Shall ve give over good eustom, beeause the h'ovatians do the like Quia 'ovatianus extra ecclesiam, zendicat sibi eeritatis imaginera, rdinquemus ecclesiw ecritatem? Shall the ehurch forbear any of those eustoms, whieh were indueed to good purposes, bause some hereties, in falsc ehureh, have eounterfeited them, or eorrupted them And therefore, says that father, it was o in the apostle's time, Et mme quoque apud eos eritur, We continue it so in out rime, that they who are baptized, i9naculo omDdco con$umm«ntur, that they may bave a ratifioetion, coll- ummation in this seal of îhe tloly Ghost: 'hich was hot in the primitive church (as in the later oman chm'ch) a eonfirniation of baptism, so, as that that aerament should be but a ha]f-sacralneut, but it was a confirmation of Christians, with an increasc of grace, when they came to suçh years, as they werc naturally exposed to sonle temptations. Out chureh aeknow]edges thc true use of this confirmation; for, in the first eolleet in the oce of eonfirmatioi, it confesses, that that child is already regenerated by water and the Holv (host; and prays only for farther strength: and having like a good mother, taught us the right use of it, then our church, like supreme commander too, enjoins expressly, that none be admitted to the communion, till they bave reeeived their confirmation. And though this injunetion be llOt in rigour and exaetm amefi noL CTr. Ept. 2. t CTr. Epist. 72.
ness pursued and executcd, yet it is very neoessry tat tire purpo thereof should be mintained that is, tht none should be received to the communion, till they had iven an account of their faith and uroficiency. For, he is Lut n interpretative, Lut presuptive Christian, who, because he is so old, ventures Ul)on the crament. A beard does hot nmke a man fit for thc sacrament, nor a husband, a oman: man may be a grcat ocer in the state, and a woman may be a andmothcr in the family, and yet not be fit for that sacrament, if they have nevcr eonsidered more in it, but only to do others do. The church enjoins a precedent confirmation; where that is not, we require yet a predent examination, before any be admitted, at first, to the sacrament. This was then the effectual working of the Holy Ghost, non »pirait, he did not only breathe upon them, and try whethcr they would receive the savour of lire unto life, or no: non sibilavit, he did hot only whisper unto them, and try whether they had disposition to hear, and answer; wn inctbabat, he did not only hover over them, and sit upon them, to try what he could hatch, and produce out of them; non descendit, he did not only descend towards them, and try whether they would reach out their hand to reeeive him; but cecidit, he fell, so, as that he posssed them, enwrapped them, invested them with a penetrating, with powerful force; and so, he fell upon them all. As we have read of some generals, in sular stoD", that in great services have knighted their whole army, so tire Holy Ghost sanctifies, and canonizes whole congregations. They are too good husbands, and too thrihy of God's grace, too sparing of the Holy Ghost, that restrain God's general propositions, «eHte onnes, let all come, and rult omnes sal¢os, God would have all men saved, so particularly, as to say, that when God says ail, he means some of all sorts, some men, some women, some Jews, some Gentiles, some rich, some poor, but he does not mean, as he seems to say, siml)ly all. Yes; God does mean, simply all, so as that no man can say to another, God meaus not thee, no man can say to himoelf, God means hOt me. z]às est dicte, Det«» ali7uid, nisi bonum prwdestiare; it is modestly said by St. Augustine, and more were immodesty; There is no predcstination iii God, but to good. knd thercfore if is sermo, tlley are hard words, fo say, that God predestinated some, hot only ad damratlonem, but ad c(ttsas damnatlois, hot only to damnation because they sinned, bnt fo a necessity of sinnin.a', that they might the more justly be damned; and fo sa)', that God rejccted some odio libero, out of a hate, that arose prilnarily in himself, against those persons, before those persons were created, (so much as in God's intention) and hot out of any hate of their sins, which lin foresaw. Beloved, we are to take in no other knowledze of God's decrees, but by the execution thcreof; how should we know any decree in God, of the creation of man, according to his image, but by the execution. Because ] see that man is created so, as I conceive fo be intended in this phrase, a.fter his im««ye, I believe that he decreed fo create him so: because Go,I does nothing extemporally, but according to his own most holy, and cternal proconceptions, and ideas, and decrees. So, we kuow his dccrcc of election, and reprobation, by the execution; and how is that Does God ever say, that any shall be saved or daInned, without relation, without condition, without doiug, (in the Old Testament) and, in the New Testament, without belicving in Christ Jesus. If faith imt Christ Jesus be in the execution of the decrce, faith in Christ Jesus n'as in the dêcree itself too. Christ wept foi" the imnfinent calamities, temporal and spiritual, which huug over Jcrusaleiu; and Lacrym«" h'g(tti doloris, says St. Cyprian, Tears are the ambassadors of sorrow; and thêy are an[mi vubwrati, says St. Angustine, Tears are the b]ood of a wounded soul; and would Christ bleed out of a wounded soul, and weep out of a sad heart, for that, which hiinself, and only himself, by an absolute decree, had ruade nccessary and inevitable . The A'cribes ad Pharisees rejected tlte cotsel of God, says St. Luke : in this new language we must say. they fulfillcd the eounsel of God, if positively, and primarily, and absolutely. God's determinate counsel were, that they should do so. But this is hot God's counsel upon any, to be so far the author of sin, as to impose such a lleCessity of sinning, as arises not out of his own will. Perditio totra ex wbis, Out destruction is from out own sin, and thc dcvil that hlfuses it; not from God, or any iii purposc in him that enforces us. The blood of Christ was shed for all that vill apply it, and the Holy Ghost is willing to fall, with the sprinkling of that b]ood, upon ail tiret do hot resist him; and that is, as follows in our text, qui audiunt, the Holy Ghost fell upon ail that heard. Faith in Christ is in the execution of God's deeree, and hearing is the means of tllis faith: and the proposition is hot the less general, if it except them, who will hOt be included i it, if the Holy Ghost rail hot on theln, who wi]l hot corne to ]lear. Let no man think that he hah heard enough, and needs no more; why did the Iloly Ghost ful'nish his church with four evangelists, if it were enough fo read one [ And yet every one of the four, bath enough for salvation, if God's abundant care had not enriched the chnrch with more: those nations which never heard of ('hrist, or of evangclist, shall fise np in judgment against ris, and though they perisll thelnsclves, thus far aggravate our condemnation, as to say, you had four evangelists, and have not l,clicvcd, if we had had any one of them, we would have been savcd. It is the glory of God's word, not that it is corne, but that it shall remain for ever: it is thc glory of a Christian, hOt that ho hath heard, but that he desires to hear still. Are the angels weary of looking upon that face of God, which they lookcd upon ycsterday [h" are the saints wcary of singing that song, which they sung to God's glory yesterday[ And is not that IIallclujah, that son.u which is their morning and erening sacrifice, and which shall be their song, world without end, called still a new so»y? le hot you wearv of hearing those things whieh you bave heard ri'oto others belote: do not say, if I had known tllis, I would hot have corne, for I have heard ail this before; sinee thou never thoughtest of it sinee that forlner hearing, till thon heardest it again now, thon didst not know that thon hadst heard it before. Gideon's fleeee ', that had all the dew of heaven in itself alone, and all about it dry, one day, next day was all dry in itself, though all about it had reeeived the dew: he that hath heard, and believed, llla}" lose his knowledge, and his faith too, if he will Judges ri. 36.
hear no more. They say there is a way of castratlon, in cutting off the ears: there are certain veins behind the ears, which, if they be cul, disable a man from generation. The ears are the aqueducts of the water of life; and if we cul off those, that intermit our ordinary course of hearing, this is a castration of tho soul, the soul becomes an etnuch, and we grow to a rtst, to moss, to a barrenness, without fruit, without propagation. If then God have placed thee under such a pastor, as presents thee variety, bless God, who eularges himself, to al)rd thee that spiritual delight, in that variety; even for the sàtisfaction of that holy curiosity of thine. If he bave placed thee under one, who often repeats, and often remembers thee of the saine things, bless God even for that, that in that he bath let thee see, that the Christian religion is erbum abbreriatum, contracted doctrine, and that they are but a few things which are necessary to salvation, and therefore be not loath to hear them often. Our errand hither then, is hot to see; but mueh less hOt to bc able to sec, to sleep: it is hot to talk, but much less to short: it is to hear, and to hear all the words of the preacher, but, to hear in those words, the word, that word which is the soul of all that is said, aud is the trae physic of all their souls that hear. Tle cord u'as made./tesl; that is, assumed flesh; but yet the Godhead was hot that flesh. The word of God is ruade a sermon, that is, a text is dilated, diffused into sermon; but that whole sermo is hot the wortl of God. l;ut yet all the sermon is the ordinance of God. Dêllylt tl!/«t" iz tle Lor«l, ad le u'ill yie t/ee tly leart's desi'e; take, deliht iii God's ordinance, in man's prcaching, and thou wilt find God's word lu that. To end all lu that metaphor which we mentioned al beginning, as the word of God is as honey, so savs $olomon, ]leasat cords are as tle loeycomb': and when the ldeasant words of God's servants have conveyed the saving word of God himself into thy soul, then mayest thou say with Christ to the spouse, I lare eate lww!lcomb «it/ oe!/, mine understanding is enlightened with tbe words of the preacher, and my faid is strengthened with the word of God; I glorify God much in the gifts of the man, but I glorify God much more in the gifts of his grace; I a Prov. xvi. 24. a Cant. v. 1.
I'REACHED ON VHITSUND,Y. [SEI. XXXI. ara g]ad I bave heard him, but I mn g]adder I havc heard God in him I ara happy tl't I bave heard those words, but thrice happy, that in those words, I bave heard the word; b]essed be filou that camest in the naine of the Lord, but blessed be the Lord, that is corne to me in thee; let me remember how the preacher sai,l it, but let me renember rather what he said. And beloved, ail the best of us ail, ail that ail together, ail the davs of our lire, shall be able to say unto you, is but this, that if ye will hear the saine Jcsus, in the saine Gospel, by fim saine ordinance, and hot seek an imaginary Jesus, in an illusory sacrifice, in another church, if you will hear so. as you have contracted with (;od in your bal)tism, the tloly Ghost shall fMI upon you, whilst you hear, here in the house of God, and the Itoly Ghost shall accompany you home to your own houses, and make your doynestic peace there, a type of your union with God in heaven; and make your eating and drinking there, a type of the abundance, and fldness of heaven; and make every day's ri.ing to you thcre, a t)])e of your joyful resurrection to heaven; and every night's test, a type of your eternal Sabbath; and your very dreams, pra.vers, and meditations, and sacrifices to Almighty God.
The Spia.it itself beareth witness with out spirit, that we tu'e the children of God.
I T.K tlaese words, to take occasion by theln, to say SOlnething of the Holy Ghost: our order proposed at first, requires it, and out text affords it. Since we speak by him, ]et us love to speak of him, and to speak for him: but in both, to speak with him, that is, so, as he hath spoken of himself to us in the Scriptures. God will be visited, but he wili hot be importuned; he will be looked upon, but he will net be pryed into. Anmn may flatter the best man; if he de net believe himself, when he speaks well of another, attd when he praises him, thougb that which he says of him be truc, yet he flatters; se an atheist, that teml)orizes, and serres the compauy, and seems te assent, flatters. A man may flatter the saints in heaven, if ho attribute te them that which is net theirs; and se a papist flatters. A man may flatter God himself; if upon pretence of magnifying God's mercy, he will say with Origen, That God at last will have mercy upon the devil, he flatters. Se, though God be our business, we may be too busy with God; and though God be infinite, wo may go beyond God, when we conceive, or speak otherwise of God, than God hath revealed unto us. By his own light therefore we shall look upon him; and with that reverence, and modesty, that Th«t,S'Ioirlt mcç! bear witness te out spirit, tkat we are the children of God. That which we shall say of theso words, will best be conceived, and rctained best, if we handle them thus; that whereas Christ hath biddeu us te judge ourselves, that we be net judged, te adroit a trial here, lest we incur a condenlnation llcreafter, this text is a good part of that trial, of that judicial proceeding. For, hero are first, two persons that are able te say ranch, Tke Spirit itsel] and our spirit; and secondly, their office, their service, They bear witness; and thirdly, their testimony, That we are t]e children of" God; and these will be our three parts. The first will have two branches, because there are two persons, the,qTirit, and our sf, irit; and the second, two branches, the witness, and the witness together, for se the word is; and the third also two branches, they testify of us, their testimony concerns us, and they testify well of us, That we are the children of God. The persons are without exception, tho Spirit of God carnier be deceived, and the spirit of nmn will net deceive himself: their proceeding is legal, and fair, they de net libel, they de net whisper, they de net calulnniate; they testify, and they agree in their testimony: and lastly, the case is net argued se, as amongt practisers at the law, that thereby, by the light of that, they nay aïter give counsel te another in the like, but the testimony concerns ourselves, it is oui" own case, the verdict upon the testimony of the Spirit, and out spirit, is upon ourselves, whatsocver it be,
SER, XXXI|.] PREACHED ON ,'HITSUNDAYo 45 rical liïc) as of the wind oçten, and of Ezekiel*s wheels, T »ri lë wa in the u'heel. ov in this first branch of this first part of our text, it is hOt of angels, nor of men, nor of other creatures, but of God, and hOt of Goal essentially, but personally, that is, of the Holy Ghost. Origen says, the ancients before him had made this note, that where ve find the word sTirit without any addition, it is always intended of the Itoly Ghot. Before him, and after him, they stuck much to that note; for St. Hierome nmkes it too, and produces nmny examples thereof; but yet it vill hot hold in all. Did)ms of Alexandrin, though born blind, in this light sav light, and writ so of the Holy Ghost, as St. Hierome thought tlmt vork worthy of his translation; and he gives this note, tiret wheresoever the apostles intend the IIoly Ghost, they add to the word,çirit,,S'ancttts, IIoly,Sirit, or at least the article tke, tke,ç))irit. And this note hath goed use toe, but yet it is not universally true. If we supply these notes with this, that whens ever any such thing is said of the,ç)irit, as cannot consist vith the Divine nature, there it is hot meant of the Holy Ghost, but of his gifts, or of his working; (as, when it is said, Tke tIoly Ghost was wt yet , for his person was always, and where it is said, Quench ot the Hol Ghost " (for the Holy Ghost himself cannot be quenched) we bave enough for out present purpose. Itcre, it is STirit without any addition, and therefore fittest to be taken for the Ho 0 Ghost; and if is,çirit, with that emphatical aaicle, the, the 5irit, and in that respect also fittest to be so taken. And though it be fittest to understand the Holy Glmst here, not of his person, but his operation, yet it gives just occasion to look piously, and to consider modestly, who, and what this person is, that doth thus work upon us. And to that purpose, we shall touch upon four things: first, his universality, he is all, he is God; secondly, his singularity, he is one, one person; thirdly, his foot ri'oto whence he proceeded, Father and Son; and fourthly, his growth, his emanation, his manner of proceeding: for our order proposed at first, leading us now to speak of this third person of the Trinity, it wi be almost necessary, to stop a little upon each of these. EzeL i. 21. s John vil 39. 1 Thé. v. 19.
PIqEACHED ON VHITSUNDAY. [.ER. XXXII. First then, the Spirit mcntioncd hcre, the tlo]y Ghost is God, and if so, equal to Father and Son, and all that is Goal. I[c is God, because the esential ame of od is attributed to him he is caHed Jehovah Jeora ays to ay , Go and tdl tM l,eople, kc. And St. Paul making use of these words, in the Acte, he sa-s ', Déll spake te tldy Got, by te propket Emy. The essential naine of G is attributed to him. and the essential attributes of God. He is eternM so is uone but Goal; where we hear of the making of everything else, in the general creation, we hear that te,ç),irit of God mored , but never that the Spirit was ruade. Ho is every where; so is uone but God; IUMter oAall I go y)'om tky,Sirit'P He knows all things; so doth none but G The,irit earcetk all tMng«, yea tke deep " God '. He bath the naine of God, the attributes of God, and he does thc works &E God. Is out Creator, out Maker, God The,çirit of God bath «ade me". Is he that tait change the whole creation, aud frmne of nature, in doing miracles, God Tke,S),irlt bd tke lsr««lites miraculo«dy throt«yh the wildernese . SVill the calling and the sending of the prophets, show lfim to God $ Tke Lord God, and kis,S)irit bath sent meL Is it argument enough tbr his Goead, that he sent Christ himself Christ himself applies to himself tllat ', Tke,$),b'it ofthe Lord le me, and bath anointed me to preach. He foretold future things, The 11oly Ghoet t tke moutk " Daid q»oke boEore, sa) St. Pcter '. He establislles present things, Tke A,b'it oftrtttk 9uidee into all trutk . And he does this, hy ways proper only to God for, out illunfination is his, 1le êhaH recele of me, (says Christ) and show it i/ou". Our justification is his; l are justifi«d, in the ame of the Lord J«sus, by the,$irit of GodL Out regeneration is his; there is a necessity of being born ayain 'water, and the,S.,irit '. Tlle holy sense of our natural wretchedness is his; for, It is he, that recrées the orht OE sin, of rçohteouse«s, qffi«@me»t". The sense of truc comfort is his; Th chm'ces the soul of man; these are lov expressions; for they are all bu ona, Carimata, The gifts of the Holy Ghost, not the Holy Ghost himseff: but he is dtinc person, as de tking of the shape of dove, and the shape of fiery tongues do declare, which are acts of distinct person. I is no the power of tho king, that signs pardon, bu his person. Wheu tho power of the governmeut as in two perns, in the two consuls a ome, yeç the several acts were done by heir several perns. Wilt thou ask me, wh needs these three persons [ I there auythiug in the three persons, that is hOt in the one God [ Yes, the Father, the Son, the Holy Ghost, falls not in the bare consideration of that one God. Vilt thou say, Vhat if they do hOt Vha lae we if we bave one Ahnighty God Thouyh tha God had no Son, nor they two, no Holy Ghost [ We lacked our redeznption; we laeked all out direction; we lacked the revealed will of God, the Scriptures; we bave hOt God, if ve bave him uo, as he bath delivered himseff; and he bath doue tha in the Scritures; and we embrace him, as e find him there; and we find him there, fo ho one God in three persons, and the Holy Ghost o be one of those three; and in them e res. He is one; bu one that proceeds from two, from the Father, and from the Son. Some in the Greek chch, in later rimes, denied the proceeding of the Holy Ghos from the Son; but this was especially a jealousy in terres; they thought that to make him proceed from two, were to make duo TrinciTia, two roots, two beginnings from wheuce the Holy Ghost should proceed, and that might hot be admitted, for the Father, and the Son are but one eauoe of the Holy Ghost, (if we may use that word, cause, in this mystery). And therefore it is as suspiciously, and as dangerously said by the master of the sentences, and by the later schoel, that the Holy Ghost proceeds minùs TrlnclTaliter, hot radically from the Sou, as from the Father; for, in this action, the Father and the Son are but one foot, and the Holy Ghost equally from both: in the generation of the Son, the Father is in order belote the Son, but in the procession of the Holy Ghost, he is hot so. He is from both; for where he is first namcd ", he is callcd Airkus Elohi», The,Sirit of Gods, in the Gen. L 2.