one God For these three are one 1 Joh. 5. 7. though three Persons yet one God Vse This serves first to confute the Papists to prove them guilty of Idolatry For though in word they confesse onely one God yet in deed they make many Gods giving divine worship and honour unto Saints and Angells they make vowes and prayers unto them whereas this honour belongs unto God only Call upon me saith God Psal 50. 15. When ye pray say Our Father c. saith our Saviour Luk. 11. 2. Vow and pay unto the Lord your God saith David Psal 76. 11. so Solomon When thou vowest a vow unto God c. Eccles 5. 4 Bellarmine himself In Scripturis nomen voti semper accipitur pro promissione factâ Deo Nam cum Scriberentur Scripturae S. Nondum caeperat usus vovendi Sanctis Bellarm de Cultu Sanctorum lib. 3. cap. 9. sect Praetered confesseth that in the Scriptures the name of vow is ever taken for a promise made to God And marke his reason For saith he when the holy Scriptures were written the use of vowing unto Saints was not begun It is without all question and therefore the more to blame they who besides and against the authority of the Scriptures did begin it afterwards So also they do in effect make the Pope a God taking themselves bound to believe all his determinations and to obey all his injunctions not presuming to examine and try whether they be true or false right or wrong whereas God only is capable of this honor Let God be true and every man a liar Rom. 3. 4. Call no man your Father upon earth so as to yeeld absolute obedience unto him for one is your Father which is in heaven Mat. 23. 9. yet Bellarmine sticks not to say that if the Si Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nisi vellet contra conscientiam peccare Bellar. de Pontif. lib. 4. c. 5. §. Secundò quia tunc Pope should erre so as to command vices and forbid vertues all were bound to believe vices to be good and vertues to be evill except they would sin against their conscience He takes it for granted that all should do whatsoever the Pope injoynes without daring once to enter into the examination of it This is to make the Pope above an Angell and therefore equall with God for the Apostle doubted not to say If an Angell from heaven preach unto you any other Gospel then that which we have preached unto you let him be accursed Gal. 1. 8. Vse 2. But to leave them there are also many others who though they pretend to believe that there is but one God yet indeed they make more Gods then one for the voluptuous person makes his belly his God Whose God it their belly saith the Apostle of some Phil. 3. 19. so the covetous makes mammon or riches his God If I have made gold my hope and said unto the fine gold thou art my confidence Job 31. 24. Job abhorred this but the covetous man is guilty of it The rich mans viz. the covetous rich mans wealth is his strong City saith Solomon Prov. 10. 15. and so Prov. 18. 11. The rich mans wealth is his strong City and as a high wall in his own conceit Hence the covetous person is called an Idolater Eph. 5. 5. and covetousnesse is called Idolatry Col. 3. 5. so whatsoever it is that any set their heart upon and put their trust in they make it their God the proud person also and the vain-glorious makes himself his God seeking himselfe in all that he doth and arrogating the good successe that he hath in any thing unto himself They sasacrifice to their net and burn incense to their drag because by them their portion is fat and their meat plenteous Heb. 1. 16. that is they ascribe all their plenty and prosperity to their own industry By the strength of mine hand have I done it and by my wisdome c. Thus vaunted the King of Assyria Esa 10. 13. and therefore he is taxed Esa 14. 14. as saying I will ascend above the heights of the clouds I will be like the most high So God bade the Prophet Ezekiel say unto the Prince of Tyrus Thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God c. Why was this charged upon him because he ascribed all his greatnesse unto himself With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasuries Vse 3. Let us therefore have a care to know and acknowledge the only true God to serve and worship him and him only Thou shalt worship the Lord thy God and him only shalt thou serve Mat. 4. 10. Thou shalt have none other Gods before me Exod. 20. 3. This is the first and great Commandement Mat. 22. 37 38. with Mar. 12. 29 30 the true God is a jealous God as he stiles himselfe Exod 20. 5. he will indure no corrivall no copartner My glory will I not give unto another saith he Esa 42. 8. 48. 11. Let 's know and consider that if we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we have more Gods then one we have none at all but are even without God as the Apostle saith the Gentiles were who had a multitude of Gods Eph. 2. 12. And let us take heed of Polytheisme as in opinion whether directly with Pagans or by consequence with Papists so in practice in which respect we are much more prone unto it Let 's remember that of our Saviour Ye cannot serve God and mammon Mat. 6. 24. so not God and any lust whatsoever God will have our whole heart he will not yeeld that any besides him but only in subordination unto him should have any part of it Their heart is divided now shall they be found faulty Hos 10. 2. THE FOURTH SERMON 1 JOH 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one BEfore I build any thing upon this Txet or deduce any thing from it I must assert and vindicate the Text it self I had rather that you should heare what is objected so as withall to heare what is answered then that as otherwise it might happen you should meet with the Objection and not know what Answer can be given unto it In this respect I like not that matters of controversie should be medled with but so as that the principall Objections should be produced and answered for otherwise the opposers of the truth may have great advantage and people are apt to be seduced or at least to stagger when either in books or conferences they find things objected which before they never had any notice of This therefore I will not now
power of God and yet would blaspheme and say that he did it through Beelzebub the Prince of Devills which occasioned Christ to speak of the sin against the Holy Ghost and of the unpardonablenesse of it Mar. 3. 22. 30. 3. Some stirring of the affections this is likewise an operation of the Holy Ghost common to the wicked with the godly thus the Holy Ghost did operate in Agrippa when he said unto Paul Almost thou perswadest me to be a Christian Act. 26. 28. And so in Felix when hearing Paul speak of righteousnesse temperance and judgement to come he trembled Act. 24. 25. 4. Some restraining grace whereby to withhold from acting the evill which otherwise one would act this also the Holy Ghost doth work as well in the unregenerate as in the regenerate It is probable that this was all that was wrought in Abimelech to whom God said that he withheld him from sinning against him and suffered him not to touch Sarah as he thought to have done Gen. 20. 6. These operations of the Holy Ghost are common 2. There is an operation of the spirit which is proper to the Elect. As 1. Regeneration whereby one is so changed as in a spirituall sense to be borne again and to be a new creature That which is born of the spirit is spirit John 3. 6. Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost that is renewing wrought by the Holy Ghost which he shed on us abundantly thorough Iesus Christ our Saviour Tit. 3. 5 6. This work of the Holy Ghost is peculiar to the Elect. God hath from the beginning chosen you unto salvation thorough sanctification of the spirit 2 Thes 2. 13. In respect of this operation of the spirit some are sensuall not having the spirit Jude v. 19. 2. Direction whereby to be guided in all necessary and saving truth and to be kept from all destructive and damnable errour either in opinion or practice I will put my spirit wtthin you and cause you to walk in my statutes c. Ezek. 36. 27. When the spirit of truth is come he wil guide you into all truth Joh. 16. 13. This promise might have peculiar reference to the Apostles who were guided by the spirit after an extraordinary manner but in respect of things necessary unto salvation it belongs to all believers and to them only For as many as are led by the spirit of God they are the sons of God Rom. 8. 13. 3. Consolation and incouragement in greatest troubles and afflictions The Holy Ghost is called the Comforter Ioh. 14. 16 17 15. 26. 16. 7. The wicked and reprobate may have some comfort and incouragement but it is frothy and fading whereas that which is wrought in the godly by the Holy Ghost is solid and permanent We glory in tribulations also knowing that tribulation worketh patience and patience experience and experience hope And hope maketh not ashamed because the love of God the assurance of Gods love to us in Christ is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5. 3 4 5. The spirit it selfe beareth witnesse together with our spirits that we are the children of God and if children then heirs c. Rom. 8. 16 17. By the spirit the Saints are sealed unto the day of Redemption Ephes 4. 30. Who hath also sealed us and given the earnest of the spirit in our hearts 2 Cor. 1. 22. As a seale serves to confirm a writing and an earnest to make a bargain sure so the children of God by the Holy Ghost are confirmed in their faith and assured of Gods love towards them and of their eternall happinesse The seven and twentieth SERMON HAving discoursed in generall of the Holy Ghost I come to the Doctrine which the words of the Text do offer unto our consideration viz. That the communion participation society Doct. and fellowship of the Holy Ghost is a thing much That which in the Text is called the Communion of the Holy Ghost is called Phil. 2. 1. the fellowship of the spirit As the same word in the Originall that is rendred in the one place communion in the other fellowship to be desired The Apostle in the very conclusion of his Epistle praies for those to whom he writes that they might enjoy this communion which argues that it is a thing very precious and desirable The same may appear by that which we read of Elisha who when Eliah being to be taken from him bad him ask what he should do for him made only this request I pray thee let a double portion of thy spirit be upon me 2 Kings 2. 9. The meaning is not as some are apt to mistake it that Elisha desired to have twice as much of the Spirit as Eliah had but the phrase there used is the same with that which is used Deut. 21. 17. and from thence the true and genuine meaning is to be fetched There it is said that the first born was to have a double portion word for word the mouth of two that is he was to receive twice as much of his Fathers substance as any of his brethren So Elisha desired that he might be reckoned as Eliahs first borne and that he might have twice as much of the Spirit which was upon him as the other Prophets should have Thus is the place to be understood but still it shewes what account Elisha who had already so much of the Spirit as to know the worth of it did make of this communion of the Holy Ghost David also by whom the Spirit of the Lord did speak as he said 2 Sam. 23 2. when his conscience was afflicted for his foule and grievous enormities was very sollicitous in this respect lest he should not injoy the communion of the Holy Ghost as he had done Cast me not away from thy presence saies he unto God and take not thy holy Spirit from me Psal 51. 11. And v. 12. Restore unto me the joy of thy salvation and stablish me with thy free Spirit How the communion of the Holy Ghost is to be prized we may likewise perceive by those exhortations of the Apostle Quench not the Spirit 1 Thes 5. 19. Grieve not the Spirit Eph. 4. 30. Be filled with the Spirit Eph. 5. 18. So also by that commemoration which the people of God made unto him of his singular favour shewed unto their Fathers Thou gavest also thy good Spirit to instruct them Neh. 9. 20. For the further confirmation of the point let us consider 1. The excellency of this communion which appears by the excellency of the Holy Ghost This Spirit is called good Neh. 9. 20. excellent Dan. 6. 3. the spirit of wisdome Eph. 1. 17. the spirit of truth Joh. 15. 26. 16. 13. the spirit of grace Zach. 12. 10. Heb. 10. 29. the spirit of life Rom. 8.
force of them not easie to be expressed to the full the one imports a vehement astonishing fear and the other such grief and heavinesse as makes one to be alone and to avoid all company it follows there in the next verse that he said My soul is exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowfull unto death He was invironed compassed round about with sorrow so that there was no way to turn but still sorrow was in the way so much the Greek word there used doth import In the cold night lying on the cold ground he did sweat and that in a most strange manner his sweat was as it were great drops of blood falling down to the ground when he was upon the Crosse he cried out My God my God why hast thou forsaken me All this shews what a wonderfull suffering he had in his soul which how great it was only he knows that felt it Let none marvell that Christ should be in such perplexity of spirit whereas usually the Martyrs did shew no such consternation and amazement in their sufferings but did indure them with much patience yea with much alacrity and chearfulnesse with much joy and gladnesse let none I say marvell at this for the Martyrs were filled with inward joy and comfort which did much mitigate if not quite extinguish the sense of their outward sufferings but it was otherwise with Christ although the divine nature were personally united to the humane nature yet it did for a while suspend and withhold the influence of consolation If Job being but tried of God did yet so complain saying O that my grief were throughly weighed and my calamity laid in the balances together for now it would be heavier then the sand of the Sea Job 6. 2 3. And if David being chastned of God did yet so cry out saying O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure for thine arrows stick fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger nor any rest in my bones because of my sin Psal 38. 1 2 3. How great needs must be Christs sorrow and the suffering of his soul when it pleased the Lord to bruise him Isai 53. 10. and to lay upon him the iniquities of us all Isai 53. 6. Certainly if Christ had been a meer man he had sunk under the burthen and had never been able to bear it he could never have gâ—ne thorough such sorrows and sufferings as he did For the efficient causes of Christs sufferings the inferiour and subordinate were Satan and wicked men The Prince of this world cometh Joh. 14. 30. The devil put it into the heart of Judas to betray him Joh. 13 2. The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy child Jesus both Herod and Pontius Pilate with the Gentiles and the people of the Iews were gathered togethor Acts 4. 26. 27. The superiour causes were God and Christ himself All those that were gathered together against Christ did but what God had before determined to be done Act. 4. 28. When Pilate vaunted that he had power to crucifie Christ and power to let him go Thou couldest have no power over me said Christ again unto him except it were given thee from above Therefore Joh. 7. 30. 8. 20. we read in divers places that though the adversaries of Christ indeavoured to lay hands on him yet they could not they had no power to do it because his houre was not yet come viz. the houre or time wherein God had appointed him to suffer and so accordingly he was willing to suffer for he did not suffer any thing but as himselfe pleased Therefore saith he doth my Father love me because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it up again this Commandement I have received of my Father Joh. 10. 17 18. When they came to apprehend Christ as they did so little were they able to do any thing unto him against his will that no sooner did he tell them that he was the man whom they did seek but they went back and fell to the ground Joh. 18. 6. Besides as the story there sheweth he knowing before hand vvhat things were to befall him vvent forth to meet them and to expose himself unto them True it is he prayed and that again and again that the Cup might Mat. 26. passe from him that he might not suffer as he did but it was still upon supposition if it might stand with the will of his Father and with submission unto his vvill considering the things vvhich he suffered in themselves so he vvould not have suffered them for it is naturall for every thing to desire the preservation of it self and Christ took upon him our nature though not the sinfulnesse of our nature He was tempted like unto us in all things yet without sin Heb. 4. 15. But considering the things which he suffered as ordained of God for him to suffer so he was willing to suffer them Neverthelesse not as I will but as thou wilt Mat. 26. 39. And v. 41. thy will be done And Joh. 18. 11. The cup which my Father hath given me to drink shall I not drink it As for the finall causes of Christs sufferings they were Gods Glory and mans Redemption 1. Gods Glory Now is my soul troubled and what shall I say Father save me from this houre but therefore came I to this houre Father glorifie thy name Joh. 12. 27. 28. 2. Mans Redemption He suffered to redeem man from sin He was wounded for our iniquities he was bruised for our transgressions c. Isai 53. 4 5 6. He himself bare our sins on his body on the tree 1 Pet. 2. 24. And so to redeem man from misery Christ hath redeemed us from the curse of the Law being made a curse for us Gal 3. 13. Vse 1. The consideration of Christs sufferings may serve for our consolation 1. Are we burthened with sin do we groane under the heavy weight of it Let 's consider what Christ hath suffered and why he hath suffered His soul was made an offering for sin Isai 53. 11. Not for any sin of his own for he had none but for our sin as was before shewed our sin hath he satisfied for by his suffering For what can be the sins of the sons of men for which the sufferings of the Son of God are not a sufficient satisfaction Therefore in all affliction and distresse of conscience le ts flie unto Christ le ts roll our selves on him and cleave to him and we are safe The blood of Christ is that fountain set open for the washing away of sin and uncleannesse Zach. 13. 1. Believe in the
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
bread and wine in the Sacrament of the Lords Supper are holy as having peculiar reference unto God and set apart for holy uses There is also an internall and inherent holinesse whereby a thing is in it self holy And thus all true believers are holy being inwardly purged and cleansed in some measure from the filth and pollution of sin You are washed you are sanctified 1 Cor. 6. 11. Let us cleanse our selves from all filthinesse both of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. Thus also the good Angels are holy they are called the Holy Angels Mat. 25. 31. And after a most eminent manner God is holy he is stiled the Holy one Iob. 6. 10. Isai 40. 25. Yea it is said that he only is holy Revel 15. 4. to wit independently and essentially men and Angels being but holy by participation And peculiarly holinesse is attributed to the third Person in the Blessed Trinity though the first person and the second person be holy too yet the third person is peculiarly stiled holy it being the peculiar work of this person to sanctifie and make holy Not as if the Father and the Son did not sanctifie as well as the Holy Ghost but the Father and the Son do sanctifie by the Holy Ghost whence sanctification is called the sanctification of the spirit 2 Thes 2. 13. because it is peculiarly wrought by the spirit and so much for the name Holy Ghost or holy Spirit 2. The nature of the holy Ghost is to be considered viz. that the holy Ghost is God truly and Of the nature of the Holy Ghost that the Holy Ghost is God properly so called having one and the same divine nature with the Father and the Son for these three are one 1. Ioh. 5. 7. three persons yet but one God as hath been shewed before upon that Text but here the Godhead of the Holy Ghost is to be proved more fully and we have clear testimony of Scripture for it VVhy hath Satan filled thine heart to lie unto the Holy Ghost said Peter to Ananias Act. 5. 3. And he adds presently after Thou hast not lied unto men but unto God v. 4. This clearly shews the Holy Ghost to be God And the same may further be confirmed by divers arguments 1. Divine attributes belong unto the holy Ghost such as are proper unto God and consequently the Holy Ghost is God Ubiquity omnipresence to be every where which is peculiar unto God is attributed to the Holy Ghost Whither shall I go from thy spirit Psal 139. 7. So also is omniscience to know all things which likewise appertains to God only The spirit searcheth all things even the deep things of God 1 Cor. 2. 10. 2. Divine works are ascribed to the Holy Ghost such works as none can do but only God and therefore also the Holy Ghost is God The work of Creation which is proper unto God belongs to the Holy Ghost The Spirit of God hath made me said Elihu Job 33. 4. And surely he that made him made all So also the work of sanctification belongs only unto God The very God of peace sanctifie you wholly 1 Thes 5. 23. Yet this work is ascribed to the Holy Ghost yea this Person as hath been shewed is therefore called the Holy Ghost because he peculiarly doth work sanctification and make holy 3. Divine honour is given to the Holy Ghost that honor which is due only unto God And this also evinceth that the Holy Ghost is God Baptizing them in the name of the Father and of the Son and of the Holy Ghost Mat. 28. 19. We may not baptize or be baptized in the name of any but only of God Were any of you baptized in the name of Paul 1 Cor. 1. 13. Seeing therefore that we baptize and are baptized according to Christs own institution as in the name of the Father and of the Son so also of the holy Ghost it necessarily follows that as the Father is God and the Son God so is the Holy Ghost God also And so in the Text that we have in hand the Apostle prayeth for the Corinthians that they might enjoy as the grace of our Lord Jesus Christ the Son and the love of God the Father so likewise the communion of the Holy Ghost and it is an implicit invocation as of Christ the Son and of God the Father so of the holy Ghost as if the Apostle should have said I pray to our Lord Jesus Christ that his grace and to God the Father that his love and to the Holy Ghost that his communion may be with you all and this may suffice to prove that the holy Ghost is God 3. I passe to the person of the holy Ghost and Of the person of the Holy Ghost here three things are to be considered 1. That the Holy Ghost is a Person 2. That the Holy Ghost is a person distinct from the Father and the Son 3. That the Holy Ghost is a person proceeding both from the Father and from the Son 1. The holy Ghost is a person not an attribute That the H. Ghost is a person or affection as mercy justice power wisdom and the like For those things which are proper and peculiar to a person are attributed to the holy Ghost as to be vexed grieved They vexed his holy spirit Isai 63. 10. Grieve not the holy spirit of God Ephes 4. 30. True it is the holy Ghost being God cannot properly be vexed or grieved but this as other things in Scripture is spoken after the manner of men but however it argueth that the holy Ghost is a person even as that Psal 95. 10. Fourty years long was I grieved with this generation shews him that spake it to be a person So when the holy Ghost is said to speak to command and injoyn it argues that the Holy Ghost is a person The Holy Ghost said Separate me Barnabas and Saul c. Act. 13. 2. Above all that Mat. 3. 16. is most strong and forcible for this purpose There it is said that the Holy Ghost came down in the likenesse of a dove which could not be except the Holy Ghost were a person For nothing but a person can assume a shape wherein to appeare a meer attribute or affection cannot do it 2. The Holy Ghost is a person distinct from the That the H. Ghost is a person distinct from the Father and the Son Father and the Son I will pray the Father and he shall give you another Comforter said Christ to his Disciples Joh. 14. 16. The Comforter there spoken of is the Holy Ghost as appears v. 17. Even the spirit of truth c. and v. 26. The Comforter which is the Holy Ghost This therefore is another a person distinct from Christ the Son and so likewise from the Father For the Father doth send this Comforter the Holy Ghost Iohn 14. 26. Now the person sending and the person sent must
2. the spirit of glory 1 Pet. 4. 14. the Spirit of Christ Rom. 8. 9. the Spirit of God Rom. 8. 9. Yea this Spirit is God as hath been proved before and therefore this spirit must needs be excellent and so consequently the communion or fellowship of the Spirit 2. The commodity of this communion of the holy Ghost For 1. The Holy Ghost will teach informe and instruct Thou gavest thy good spirit to instruct them Neh. 9. 20. He is the spirit of counsell and knowledge and understanding Esa 11. 2. We are naturally blind and ignorant of the truth and many errors creep in and insinuate themselves under the name of truth but the Holy Ghost is the spirit of truth and will inlighten our minds and teach us to know and understand the truth Joh. 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Joh. 14. 26. Howbeit when the spirit of truth is come he will guide you into all truth Joh. 16. 13. How ignorant were the Apostles before they had received the Holy Ghost in that measure as afterwards they did Are ye so without understanding also said Christ unto them Mar. 7. 18. when they thought that which was a plain speech to be a parable So Christ having spoken of his Passion it is said that they understood not this saying and it was hid from them that they perceived it not Luke 9. 45. So concerning some things that were done unto Christ according as it had been prophecied of him S. John saith These things understood not his Disciples at the first but when Jesus was glorified and so they had received a greater measure of the Spirit for the Holy Ghost â—â—s not yet given in such measure because Jesus was not yet glorified Joh. 7. 39. then remembred they that these things were written of him and that they had done these things unto him Joh. 12. 16. So Joh. 20. 9. As yet they knew not the Scripture that he must rise again from the dead Thus it was with them for a while but when the Holy Ghost was plentifully powred upon them then they were filled with the knowledge of the Lord as the waters cover the Sea Esa 11. 9. So much their words and writings do make manifest 2. The Holy Ghost will strengthen and incourage The Prophet Jeâ—emie complains They are not valiant for the truth upon the earth Jer. 9. 3. Even they that both know and also love the truth yet may be so timorous and faint-hearted as not to dare to avouch it and to stand up in defence of it though God call them to it as is clear by the example of Peter when he denied Christ But the Holy Ghost is the Spirit of might and of power Esa 11. 2. and 2 Tim. 1. 7. How weak and fearfull were the Apostles whilst they had but as it were a scantling of the Spirit They all forsook Christ and fled from him when he was apprehended by his adversaries and Peter who had professed most courage and confidence of all others most bewrayed his weaknesse being not able to indure the encounter of a silly damosell as the story shews of him But afterward when they had the spirit in more abundant measure they were so full of courage and boldnesse that their greatest adversaries did admire it When the Jewish Rulers and Elders examined Peter and John about a miracle that tâ—â—y had wrought in making a lame man sound saying By what power or by what name have ye done this Then Pâ—ter filled with the Holy Ghost mark that said unto tâ—em Ye Rulers of the people and Elders of Israel If we this day be examined of the good deed done to the impotent man by what means he is made whole Be it known unto you all and to all the people of Israel that by the name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this man stand here before you whole This is the stone which was set at nought by you builders which is become the head of the corner Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Now when they saw the boldnesse of Peter and John and perceived that they were unlearned and ignorant men they marvelled and they took knowledge of them that they had been with Jesus Act. 3. 7. 13. So v. 31. it is said of the Apostles that they were all filled with the Holy Ghost and spake the word with boldnesse And v. 33. And with great power gave the Apostles witnesse of the Resurrection of the Lord Jesus 3. The Holy Ghost will direct and order Courage without wisdom and discretion will do hurt rather then good but wisdome and courage joyned together will do much good and no hurt A wise mans heart discerneth both time and iudgment saith Solomon Eccl. 8. 5. that is a wise man knoweth both when to do a thing and how to do it Now the Holy Ghost being the spirit of wisdome will order and direct us to do things wisely in due time and in right manner Stephen being full of the Holy Ghost was also full of wisdome so that although he had to do with most implacable adversaries yet they were not able to resist the wisdome and the spirit by which he spake Act. 6. 10. So Christ promised unto his Disciples saying I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say or resist Luk. 21. 15. And how they should be indued with such wisdom we may see by that Luk. 12. 12. For the Holy Ghost shall teach you in the same houre what ye ought to say And so Mat. 10. 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 4. The Holy Ghost will comfort and incourage as to do the will of God so also to suffer what by his permission and providence shall be inflicted for so doing For though the godly behave themselves never so well and wisely yet they may fall into the hands of their inraged persecutors as that Protomartyr Stephen and so the other Martyrs did But though they do yet as it fared with Stephen and the Martyrs as their sufferings abound so shall their consolations abound also 2 Cor. 1. 5. For the spirit of glory and of God resteth on them 1 Pet. 4. 14. And this spirit will make them to rejoyce with joy unspeakable and full of glory 1 Pet. 1. 8. It is such a peculiar work of the Holy Ghost to afford comfort that he is stiled the Comforter Ioh. 14. 16. 26. 15. 26. 16. 7. And sound joy is called joy in the Holy Ghost Rom. 14. 17. 3. Consider we the necessity of this communion of the Holy Ghost 1. Without
the Holy Ghost we can know nothing viz. of the things of God the things that concern salvation For what man knoweth the things of a man save the spirit of man which is in him even so the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given unto us of God 1 Cor. 2. 11. 12. v. 14. But the naturall man who is destitute of Gods spirit receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them for they are spiritually discerned 2. Without the Holy Ghost we can do nothing viz. that is pleasing unto God Not pray for the Holy Ghost is the spirit of grace and of supplications Zach. 12. 10. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the Saints according to the will of God Rom. 8. 2â— 27. So neither can we without the Holy Ghost rightly hear the word or receive the Sacrament or perform any other duty whatsoever For the Holy Ghost being the Spirit of grace without the Holy Ghost we can have no grace and we must have grace whereby to serve God acceptably Heb. 12. 28. Whatsoever service is performed by the unregenerate who are not indued with Gods spirit though in it self considered it is pleasing unto God yet as done by them God is not pleased with it They that are in the flesh cannot please God Rom. 8. 8. 3. Without the Holy Ghost we can enjoy nothing viz. that is truly good for us The Holy Ghost being the Spirit of Christ and of God we can have no communion with Christ nor with God but by the Holy Ghost The Holy Ghost being the spirit of life the spirit of grace the spirit of glory without the holy Ghost we can have no life neither of grace here nor of glory hereafter therefore we have that hope which maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5. 5. This may suffice to demonstrate what a desirable thing the communion of the holy Ghost is Vse 1. And if it be so then O the wretched folly and madnesse of many who desire and labour for any thing rather then for this communion Let Elisha or whosoever will seek a double portion of the spirit so they may have a double portion of the things of the world of the profits pleasures and honours of it it 's all they desire If the holy Ghost in the mouths of his Miâ—â—â—ters strive with them they oppose and resist him all they can Ye stiff-necked and uncircumcised in heart and ears you do alwaies resist the Holy Ghost as your Fathers did so do ye Act. 7. 51. If the holy Ghost insinuate himself a little into them putting good motions into them presently they quench the spirit which the Apostle bids Christians beware of 1 Thes 5. 20. saying Quench not the spirit that is the good motions of the spirit which like sparks are kindled within you If the holy spirit begin to search them and to discover their sins unto them and to put them in mind of their estate to God-ward they are weary of such a guest Like Felix who when Paul reasoned before him of righteousnesse and temperance and judgment to come trembled and said Go thy way for this time when I have convenient season I will send for thee Act. 24. 25. They judge this spirit to be a spirit of melancholy and therefore to drive it away they betake themselves to their merry company wine strong drink and the like This is all that many do care for the communion of the holy Ghost Some will say but we desire this communion more then so It is well but let all take heed of deceiving themselves as we are all apt to do Let our desire of this communion be proved rather then presumed and so I come to a second use of the point viz. for examination and triall Vse 2. Secondly therefore let us examin and try our selves whether the Communion of the holy Ghost which is so much to be desired be an object of our desires or no and let us try it thus 1. Are we sensible of the want of the spirit They that do not feel the want of a thing will never desire to enjoy it When Elisha desired of Eliah that he might have a double portion of his spirit Thou hast asked a hard thing said Eliah unto him Neverthelesse if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so 2 King 2. 10. Upon which answer of Eliah Bernard hath a no lesse Nunqnam absque conscientiâ nostrâ magistra unctio tollatur â— nobis si duplicato munere volumus non fraudari Bern. pious then elegant observation viz. that the spirit of God must never be absent from us but so that we are sensible of it if we would have the spirit to be doubled upon us 2. Do we affect those in whom is found the manifestation of the spirit they that are carnall love those that are carnall and so will they that are spirituall love those that are spirituall This is a speciall evidence of the holy Ghost dwelling in us if we delight in those in whom the gifts and graces of the holy Ghost do appear and shine forth David having much of Gods spirit in him and desiring still more calls the Saints excellent and professeth that all his delight was in them Psal 16. 3. And it is said of Barnabas that when he came to Antioch and had seen the grace of God which was there bestowed upon believers he was glad and exhorted them all that that with purpose of heart they would cleave unto the Lord And the reason follows immediately why he was thus affected For he was a good man and full of the Holy Ghost Act. 11. 23. 24. 3. Are we carefull to use the means whereby to obtain the spirit It is but a fained and frivolous desire that doth not put forth it self in endeavours to obtain the thing desired Some pretend above others to magnifie the Spirit and to be all for the spirit yet vilifie the word which is the means whereby to obtain the spirit Surely the spirit which such vaunt of is none of Gods spirit but their own spirit not a spirit of illumination but of illusion not spiritus veritatis the spirit of truth but spiritus virtiginis a spirit of giddinesse Isai 19. 14. or as we read it a perverse spirit For God in his Covenant with his people joyneth his spirit
good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likenesse if male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Deut. 4. 12. 15 16 17 18. and the Prophet Isaiah cries To whom will ye liken God or what likenesse will ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. compare unto him It is very observable that Plutach records of Numa Pompilius the second King of the Romans viz. that he forbad the Romans to use any Image of God having the forme of a man or of any other living creature and the same Author moreover testifies that for 170. years after Rome was built they had no Image of God neither painted nor carved Temples he saith they had but no image at all in them and he gives this reason for it that it is not lawfull to resemble better things to worse nor possible to apprehend God otherwise then by the conception of the mind and understanding How is Rome now professing it selfe Christian become much more superstitious and idolatrous in this particular then it was when it was Heathenish Vse 3. Here again we may see what it is in respect of which man is excellent in Gods account it is not in respect of any corporall thing any thing belonging to the body as beauty strength c. much lesse in respect of things more extrinsecall as riches honour c. but it is in respect of things spirituall things belonging to the soule as grace and holinesse Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart thus spake the Lord to Samuel 1 Sam. 16. 7. when Samuel seeing the goodly personage of Eliab Davids eldest brother presumed that it was he whom God had sent him to annoynt King in the room of Saul So David saith that God neither delighteth in the strength of a horse nor taketh pleasure in the legs of a man but the Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 10 11. Favour is deceitfull saith Solomon and beauty is vain but a woman that feareth the Lord she shall be praised Prov. 31. 30. Thus beloved it is as our spirits are so doth God esteem of us He regardeth not the rich more then the poor saith Elihu Job 34. 19. No it 's not the rich but the righteous that God regardeth The righteous is more excellent then his neighbour saith Solomon Prov. 12. 26. although wicked men in respect of outward things be worth never so much yet with God they are of no account because as Prov. 10. 22. the Wiseman saith the heart of the wicked is little worth Therefore as we desire to be esteemed of God it behoves us to look and labour for spirituall things to furnish our soules and to adorne them with the gifts and graces of Gods Spirit S. Paul requires that women adorn themselves in modest apparell with shamefastnesse and sobriety not with broydred haire or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim 2. 9 10. those outward and bodily ornaments are not simply forbidden but they are to be sleighted and neglected in comparison of the other So in like manner S. Peter Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Vse 4. Finally we may hence learne what Worship and Service it is that God requires and will accept at our hands viz. that which is spirituall which proceeds not onely from the outward man the body but principally from the inward man the heart and spirit this is the more to be considered in that as was shewed before for this very end Christ thus describes the nature of God and sayes That God is a Spirit from thence to inferre that he will be worshipped in Spirit and in truth this being that Worship which is agreeable to his nature My Son give me thy heart saith God Prov. 23. 26. Whom I serve with my spirit saith the holy Apostle Rom. 1. 9. For we are the circumcision saith the same Apostle which worship God in the spirit Phil. 3. 3. God expresseth all the detestation that may be of those Services though such as himselfe prescribed which are meerly outward and formall not proceeding from a pure heart and holy affections see Esa 1. 10 11 12 13 14. he threatens severely to punish those that draw neer him with their mouth and honor him with their lips but remove their heart far from him Esa 29. 13 14. Christ told the Pharisees that though they justified themselves before men yet God knew their heart and that which was highly esteemed amongst men was abomination in the sight of God Luk. 16. 15. and Mat. 23. many a woe doth Christ denounce against them for their hypocrisie saying seven severall times Woe unto you Scribes and Pharisees hypocrites and he bids his Disciples beware of the leaven of the Scribes and Pharisees which is hypocrisie Luk. 12. 1. Though the outward performance be very weak yet if the heart be rightly affected God accepts it and will passe by the imperfection The high places were not taken away Quin damus id superis de magna quod dare lance Non possit magai Mâ—ssalae lippa propago Compositum jus fasque animi Sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farâ—e litabo Pers Sat. 2. out of Israel neverthelesse the heart of Asa was perfect that is sincere upright all his days 2 Chron. 15. 17. Ezekiah knew this and therefore when many did eat the Passeover otherwise then they should have done he prayed for them saving The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30. 18 19. Thus our Saviour seeing his Disciples drowzie and not able to keep from sleeping when he had speciall reason to require their attendance yet knowing the sincerity of their hearts and affections towards him excused them saying The Spirit indeed is willing but the flesh is weak Mat. 26.
Lord Jesus Christ and thou shalt be saved Act. 16. 31. 2. Are there any outward troubles and pressures upon us Let us consider what Christ hath suffered and how by his suffering he hath reconâ—ised us to God and purchased eternall Redemption for us and therefore we need not fear though the earth be removed and though the hills be carried into the midst of the sea though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Psal 46. 2. 3. He that spared not his own sor but gave him up for us all how shall he not with him also freely give us all things Rom. 8. 32. Who shall separate us from the love of Christ shall tribulation distresse or persecution or famin or nakednesse or perill or sword As it is written for thy sake we are killed all the day long counted as sheep for the slâ—ughter Nay in all these things we are more then Conquerours thorough him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 36 37 38 39. Vse 2. Here also is instruction for us not to rely on our own but on Christs sufferings We must turn unto God as with all our heart so with fasting and with weeping and with mourning Joel 2. 12. We must so lay to heart our sins as to be afflicted and mourn and weep our laughter must be turned into mourning and our joy into heavinesse Jam. 4. 9. We must take a holy revenge on our selves for our sinners 2. Cor. 7. 11. If we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. Because we neglect to judge our selves therefore God doth judge us and lay his afflicting hand upon us to bring us to a sight and sense of our sins that we may repent of them and so not perish in them When we are judged we are chastned of the Lord that we may not be condemned with the world 1 Cor. 11. 32. The Antinomians are much wide wrong who wil not have God to afflict his children at all for sin yet the Apostle saith we are chastned of the Lord and chastning presupposeth a fault for which one is chastned And so the Apostle expressely For this cause many among you are weak c. 1 Cor. 11. 30. viz. for their sin in receiving the Lords Supper so unworthily as they did Yet the punishment that God doth inflict upon his children is but castigatory not satisfactory as the Papists would perswade us who hold that men may and must satisfie the justice of God by their own sufferings which they must either voluntarily or els perforce endure only Christ is the propitiation for our sins 1 Joh. 2. 2 Only the blood of Jesus Christ cleanseth us from all sins 1 Jo. 1. 7. Only Christs suffering is our satisfaction Vse 3. Again by Christs sufferings we may see the evill and odious nature of sin how exceedingly God doth hate and abhor it in that his justice would not be satisfied but by such sorrows and such sufferings of his own son O let not us love that which God doth so hate Ye that love the Lord hate evill Psal 97. 10. Sin is evill in the sight of God let it be so in ours also he hates sin and therefore let us also hate it let us not make light of that which Christ found so heavy let us remember what he said as he went to the Crosse If they do these things in a green tree what shall be done in the dry Luk. 22. 31. If Christ who himself had no sin did so suffer for sin what shal become of those who are ful of nothing but sin wil still go on to fill themselves more more with it O let us look on him whom we have pierced and let us mourn for him that is for our sins by which we have pierced him as one mourneth for his only son be in bitternesse for him as one is in bitternesse for his first born Zach. 12. 10. Vse 3. Finally here we may see the wonderfull love of God and of Christ towards us that rather then we should receive the just recompence and reward of our sins God would give his own Son and Christ would give himself to suffer for us God so loved the world that he gave his onely begotten son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. In this was manifested the love of God towards us c. Joh. 4. 9. Who loved me and gave himselfe for me Gal. 2. 20. Amat non immeritò qui amatus sine merito Great cause have we to love God and to love Christ who so loved us when there was no cause to love us but to hate and abhor us God commendeth his love towards us in that whiles we were yet sinners Christ died for us Rom. 5. 8. Herein is love not that we loved him but that he loved us and sent his son into the world for us 1 Joh. 4. 10. He adds v. 19. We love him because he loved us first It behoves us to do so but so as to testifie our love by our obedience This is the love of God that we keep his Commandements 1 Joh. 5. 3. If ye love me keep my Commandements Joh. 14. 15. And as such was the love of God and of Christ towards us so we accordingly ought to love one another If God so loved us we ought also to love one another 1 Joh. 4. 11. Walk in love as Christ also loved us and gave himself for us c. Ephes 5. 2. A new Commandement give I unto you that ye love one another as I have loved you that you also love one another By this shall all men know that ye are my Disciples if ye have love one to another Joh. 13. 34 35. THE FOURTEENTH SERMON PHIL. 2. 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Crosse THe Apostle exhorting unto unity and concord v. 1 2. as a means conducing thereunto he exhorts unto humility and lowlinesse of mind v. 3. 4. And to incite unto this he propounds the example of Christ whom Christians ought to imitate v. 5. c. Having shewed how Christ humbled himself in being made man he shewes how he humbled himself when he was made man viz. so as to be obedient unto death even the death of the Crosse Being found in fashion as a man This doth not import that Christ only had the shape and form of a man but was not man indeed as some Heretikes have maintained Every Spirit that confesseth not that Jesus Christ is come in the flesh is true man having true humane
27. Ephes 1. 23. The Church having such near relation unto God he will assuredly look to it and preserve it 2. In respect of his decree and purpose in predestinating and electing the Church The Apostle having spoken of some whose faith was overthrown adds Neverthelesse the foundation of God standeth sure the Lord knoweth who are his 2 Tim. 2. 20. Many are called but few are chosen Mat. 22. 12. But they that are chosen are sure to be saved Fear not little flock it is your Fathers pleasure to give you the Kingdome Luk. 12. 32. Come ye blessed of my Father inherit ye the Kingdom prepared for you from the foundation of the world Mat. 25. 34. Moreover whom he did predestinate them he also called viz. according to his purpose v. 28. and whom he called viz. in that manner them he also justified and whom he justified them he also glorified Rom. 8. 30. 3. In respect of the price that he hath purchased his Church with Take heed c. to feed the Church of God which he hath purchased with his own blood Act. 20. 28. He that hath paid so dear for a thing as God hath for the Church will not loose it if he can keep it 4. In respect of the Seal that he hath set upon his Church and the earnest which he hath given unto it even his holy Spirit Men seal things which they would have preserved and kept safe and by giving earnest they make a bargain So God hath sealed his Church by his spirit and hath given it the earnest of his spirit Who hath also sealed us and given the earnest of the spirit in our hearts 2 Cor. 12. 22. In whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our inheritance c. Ephes 1. 13 14. And grieve not the Holy spirit of God whereby you are sealed unto the day of redemption Ephes 4. 30. 5. In respect of the great affection that he bears towards the Church Remember me O Lord with the favour that thou bearest to thy people O visit me with thy salvation Psal 106. 4. That intimates that God doth bear a singular favour to his people and so will visit them with his salvation His soul was grieved for the miseries of Israel Judg. 10. 16. In all their affliction he was afflicted and the Angell of his presence saved them in his love and in his pity he redeemed them c. Isai 63. 9. He that toucheth you toucheth the apple of his eye Zach. 2. 8. These expressions are used to shew how dear Gods Church is unto him 6. In respect of his Covenant which he hath made with his Church and by which he hath ingaged himself unto it I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. But now thus saith the Lord that created thee O Jacob and he that formed thee O Israel Fear not for I have redeemed thee I have called thee by thy name thou art mine viz. by Covenant and what then When thou passest thorough the waters I will be with thee and thorough the rivers they shall not overflow thee When thou walkâ—st thorough the fire thou shalt not be burnt neither shall the flame kindle upon thee For I am the Lord thy God the Holy one of Israel thy Saviour Isai 43. 1 2 3. The people of God being in distresse cry unto him and plead with him thus Not unto us O Lord not unto us but unto thy Name give the praise for thy mercy and thy truths sake Psal 115. 1. Gods mercy moved him to make the Covenant both his mercy and his truth will move him to keep the Covenant He will ever be mindfull of his Covenant Psal 111. 5. My Covenant will I not break c. Psal 89. 34. Therefore also Jeremy in a time of calamity and misery prayed unto God saying Remember break not thy Covenant with us Jer. 14. 21. 7. In respect of his glory which is concerned in the preservation of his Church and in the establishment of it This people have I formed for my selfe they shall shew forth my praise Isai 43. 21. So v. 7. I have created him for my glory c. The most of the world dishonour God and blaspheme his Name but God hath and will have a people that shall honour him and give him the glory due unto his Name It 's said Psal 22. 3. That God inhabits the praises of Israel And both to provoke his people the more to praise him and also that his enemies may have lesse occasion to blaspheme though he afflict his people and suffer their enemies a while to tyrannize over them yet his eye is still upon them he hath a care of them and in due time will deliver them For my Names sake will I defer mine anger and for my praise will I refrain for thee that I cut thee not off Isai 48. 9. And v. 11. For mine own sake even for mine own sake will I do it for how should my name be polluted viz. if his Church should be destroyed and I will not give my glory unto another See also Ezek. 36. 20 21 23. Therefore the people of God make use of this as a most strong argument whereby to prevaile with God Help us O God of our salvation for the glory of thy Name and deliver us and purge away our sins for thy Names sake Wherefore should the Heathen say where is now their God Let him be known among the Heathen in our sight c. Psal 79. 9 10. And v. 13. So we thy people and sheep of thy Pasture will give thee thanks for ever we will shew forth thy praise to all generations So Jer. 14. 7. O Lord though our iniquities testifie against us do it for thy Names sake And v. 21. Do not abhor us for thy Names sake Vse 1. This then serves to convince the adversaries and opposers of Gods Church and people it serves to let them see how vain their enterprize and attempt is in so setting themselves against the Church and people of God as they do Come say they let us cut them off from being a Nation that the name of Israel may be no more in remembrance Psal 83. 4. But they do but imagine a vain thing Psal 2. 1. a thing that they are never able to effect He that sitteth in heaven shall laugh them to scorn the most High shal have them in derision Psal 2. 4. If they be able to do any thing against the Church it is but as they are the rod of Gods anger as he calls the Assyrian Isai 10. 5. as the instruments that he doth make use of for the correcting of his people They mean not so neither doth their heart think so but it is in their heart to destroy and to cut off c. Isai 10. 7. But shal the axe boast it self against him that heweth therewith or shal the saw magnifie it selfe against him
their sins behind his back he will no more condemn them for their sins then if they were quite removed out of his sight and he had no knowledge of them 5. When sins are remitted they are said to be cast into the bottome of the sea Thou O Lord wilt cast all their sins into the depths of the Sea Mic. 7. 19. This shewes more emphatically how when God forgives sins they are done as it were quite out of his sight that which is cast into the depths of the sea is not like to be found again nor to be seen any more In those dayes and in that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Jer. 50. 20. 6. Sins in this case are said to be forgotten and never more to be remembred I will forgive their iniquity and I will remember their sin no more saith God Jer. 31. 34. God wil no more take vengeance on his people for their sins then if he had quite forgotten them and had no remembrance at all of them All his transgressions that he hath committed they shall not be mentioned unto him Ezek 18. 22. Ob. Some may object that after David had truly repented of his sin and also had the pardon of it declared unto him by the Prophet he was punished for it 2 Sam. 12 13 14. Answ I answer the Papists abuse this and the like examples inferring from them that God remitting the fault yet doth not remit the punishment but that still vve must one vvay or other either here or hereafter make satisfaction unto God for sin committed against him But as the Antinomians erre in denying castigatory punishment to be inflicted upon Gods children so doe the Papists erre in affirming satisfactory punishment to be inflicted on them God afflicts sometimes them whom he pardons not as exacting satisfaction of them for how then are they pardoned but as chastening them that they may the better learn to beware of sin afterwards and that others seeing them to smart for it may beware of it When we are judged we are chastned of the Lord It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should not be condemned with the world 1 Cor. 11. 32. So that God doth execute judgement he doth inflict punishment upon his children yet it is but a chastening of them for their good not that he doth take vengeance on them or exact satisfaction of them Vse 2. Secondly seeing this great benefit belongs unto the people of God let us take heed least we come short let us make sure that we may be partakers of it To stir us up hereunto let us consider 1. How much the purchasing and procuring of this benefit hath cost even no lesse then the bloud of the Lord Jesus This is my blood of the New Testament which is shed for many for the remission of sins said Christ when instituting the Sacrament of his Supper he gave the Cup unto his Disciples Mat. 26. 28. How shall we escape if we neglect so great saluation Heb. 2. 3. If we make light of that which did cost Christ so dear 2. What account the Saints have made of this benefit The Prophet Mica admiring the goodness of God in this respect cries out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Mic. 7. 18. How earnestly did David sue unto God for it Have mercy upon me O Lord according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Wash me thoroughly from mine iniquity and cleanse me from my sinne Psalme 51. 1 2. And v. 9. Hide thy face from my sinnes and blot out mine iniquities And Verse 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse And how exceedingly did he rejoyce when he was assured of this benefit Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities and healeth all thy diseases who redeemeth thy life from destruction and crowneth thee with loving kindnesse and tender mercies Psalme 103. 1 2 3 4. 3. That forgivenesse of sins is such a benefit such a blessing as even blessednesse it selfe the greatest blessednesse that we are capable of here in this life doth consist in it Blessed is he whose transgression is forgiven and whose sin is covered Blessed is he to whom the Lord imputeth not iniquity Psal 32. 1 2. Sin being forgiven nothing can doe us hurt all affliction will be light and easie death it selfe will be advantage to us see Rom. 8. 33 34 35 36 37. This is it that makes affliction grievous and hard to be indured then usually a mans conscience will flie in his face and set his sins before him Thus it is sometimes even with the godly themselves Thou writest bitter things against me said Job unto God and makest me to possesse the sins of my youth Job 13. 26. Mine iniquities said David are gone over my head and are as a heavy burthen too heavy for me to bear Psal 38. 4. Woe unto us that we have sinned said the people of God Lam. 5. 16. And they adde v. 17. For this our heart is faint for these things our eyes are dim O what a happinesse then is it in time of affliction to have sins forgiven and to be assured of the forgivenesse of them So also when death approacheth For the guilt of sin lying upon the conscience will make death terrible it will cause us to say unto it as Ahab said to Eliah Hast thou found me O mine enemy Whereas if we be assured of interest in Christ and of forgivenesse of sinnes thorough him we may say with old Simeon Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy salvation Luke 2. 29 30. This blessednesse here to have our sinnes forgiven doth make way immediately for the blessednesse of the life to come for that inheritance of the Saints in light as the Apostle calls it Colos 1. 12. Forgivenesse of sinnes and an inheritance among them that are sanctified are immediately joyned together Acts 26. 18. Therefore as we desire the inchoation of happinesse here and the consummation of happinesse hereafter as wee would live comfortably die chearfully and after death injoy immortality and glory let us make sure of this benefit the forgivenesse of our sins and then nothing can debar us from all blisse all happinesse The four and thirtieth SERMON HEB. 6. 2. And of the Resurrection of the dead THe Author of this Epistle speaking of the principles of the doctrine of Christ