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.
41. On the other side though the outward actions seem glorious yet if the inward affections be not right God doth little regard them Amaziah did that which in it selfe considered was right in the sight of the Lord but not with a perfect heart 2 Chron. 25. 2. Let 's therefore have a care of our hearts and spirits whatsoever we doe Let us remember that of the Prophet Take heed to your spirit Mal. 2. 15. Let us be sure that as well our spirits as our bodies be ingaged in those services which wee performe unto God that our hearts be therein upright before him Let my heart be sound in thy Statutes that I may not be ashamed saith that man after Gods own heart David Psal 119. 80. THE THIRD SERMON DEUT. 6. 4. Hear O Israel the Lord our God is one Lord. THis place of Scripture the Jewes much magnifie and it is indeed a place very famous and remarkable When one asked our Saviour which was the first or chiefest Commandement he alledged these words together with those in the next Verse saying The first of all the Commandements is Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God Vide Fagium in Chald. Paraph. ad hunc locum with all thine heart c. Mar. 12. 29. 30. But the Jewes superstitiously abuse the place writing it in parchment and binding it to their head and to their hands and to the posts of their houses so they pervert the meaning of that Deut. 6. 8 9. And thou shalt bind them for a signe upon thine head and they shall be as frontlets between thine eyes And thou shalt write them upon the posts of thy house and on thy gates and so of those parallel places Exod. 13. 9. 16. some think that these Texts of Scripture are meerly metaphoricall only importing how mindfull people should be of Gods precepts See Aben Ezra on Deut. 6. 9. by whom it appears that some among the Jewes have understood those places in Moses as parallel to those in Solomon And else where indeed the like expressions are thus metaphorically used as Prov. 3. 3. Let not mercy and truth forsake thee bind them about thy neck and write them upon the table of thine heart and Prov. 7. 3. Bind them upon thy fingers write them on the table of thine heart But others more probably conceive that those Precepts in the Law were also literally to be observed even as that concerning fringes Numb 15. 38 39. Speak unto the children of Israel said God to Moses and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a ribband of blue and it shall be unto you for a fringe that you may looke upon it and remember all the Commandements of the Lord and do them c. That the Jews were to observe this even according to the Letter is without question the words cannot otherwise be understood and it seems that the other Precepts also were of the same nature viz. such as were to have a literall observation yet withall a mysticall signification For we find them joyned together as homogeneall Mat. 23. 5. They make broad their Phylacteries and inlarge the borders of their garments By the Phylacteries are meant those sentences of Scripture which the Iewes who call them Tephillin used of old and still use to write in parchment and to fasten upon their heads and hands as by the borders of their garments are meant the fringes which they wore in those borders of their garments Our Saviour there reproves the Scribes and Pharisees See Beza on Mat. 23. 4. alike for both not for having those Phylacteries and those borders but for making those Phylacteries broad and inlarging those borders as desirous to seem more religious and more holy then others so that the use of both it seems was required though the abuse were condemned and this abuse the Jewes were many of them guilty of of old and much more are they now guilty of it the ceremonie being out of date and not to be used at all in the times of Gospel But to returne to the words of the Text they contain in them an Exhortation directed at first to the Israelites but which concerns us and all Gods people Hear that is hearken mind observe and consider what is said as He that hath ears to hear let him hear Luk. 8. 8. And he that hath an ear let him heare what the Spirit saith unto the Churches Apoc. 2. 11. Hear and give ear Ier. 13. 15. O Israel Jacob was first called Israel because he prevailed with God Gen. 32. 28. after him his posterity whom God chose to be his peculiar people were also called Israel or the children of Israel or the people of Israel so that Israel and the people of God are used as terms equivalent Heare O my people and I will speak O Israel and I will testifie unto thee Psal 50. 7. so Gal. 6. 16. The Israel of God is as much as the people of God The Lord In the Hebrew it is as they call it the name of foure letters Jehovah as we Nomen tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah comes of Havah which signifies the same with Hajah whence is Ehjeh rendred I am now pronounce it a name peculiar unto God and not communicable to any besides him Whose Name alone is Jehovah Psal 83. 18. Jehovah comes of a word that signifies to be and God is so called as having his being of himselfe and giving being to all things besides himself Our Translators sometimes yet but seldome have the word Jehovah about the pronounciation whereof learned men differ for the most part instead thereof they have Lord like as the Septuagint and the vulgar Latine Interpreter do constantly render it but so as that to distinguish this word from other words which signifie Lord also they use to write the word Lord when it is to expresse Jehovah all in great Letters thus LORD so that where in our Translations we find LORD so written all in great letters there in the Originall is Jehovah excepting some few places where it is Jah which is taken to be the contract of Jehovah Our God God is the God of all the world as being the Creator preserver and governor of all he is called the God of all flesh Jer. 32. 27. but in a more especial manner was he the God of that people to whom Moses spake viz. Israel they being the seed of Abraham with whom God entred into Covenant saying I wil be a God to thee to thy seed Gen. 17. 7. I am the Lord thy God said he unto them when he gave the law Exo. 20. 2. so he is stiled the God of Israel 2 Sam. 23. 3. The true God whom the people of Israel did worship is so distinguished from false gods which the Heathens worshipped All
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
vain in their imaginations Rom. 1. 21 and their foolish heart was darkned True it is the nature of God is of that infinite perfection that it is incomprehensible we can never attain to the full knowledge of it It 's reported of a Philosopher called Symonides that Cic. de Nat. Deor being asked what God is he desired a daies time to deliberate and consider what to answer after that he desired two dayes and then four and so still he doubled the time confessing that the more he did inquire into the nature of God the further he found himselfe from attaining to the knowledge of it And so it will be with us although we have a far clearer light to search by then he had Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. No it cannot be the adequate and comprehensive knowledge of God to know him to the very utmost of his perfection is peculiar to God himself none but God can thus know God neither men nor Angels are capable of this knowledge For God is infinite and every creature is finite and nothing that is finite can adequately and fully comprehend that which is infinite besides our knowledge of God here in this life is very weak and imperfect in comparison of what it shall be hereafter in the world to come Thou canst not see my face for there shall no man see me and live said God to Moses Exod. 33. 20. Now saith S. Paul we see through a glasse darkly but then face to face now know I in part but then shall I know even as in the same manner but not in the same measure also I am knowne 1 Cor. 13. 12. we must not therefore as Oecumen in Heb. 11 6. one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiously busie our selves about Gods essence but we must be wise unto sobriety Scrutator Majestatis opprimetur à gloria He that will be over presumptuous to prie into Gods Majesty shall be overwhelmed with his glory but yet so far forth as God hath been pleased to reveal himselfe we must study and indeavour to know him and this we may and must know concerning God that as the Text doth tell us he is a Spirit The words were spoken by our Saviour and that upon this occasion he was discoursing with a woman of Samaria who by what he had already said unto her perceived him to be some extraordinary person and therefore she propounded a case of conscience unto him and desired to be resolved by him viz. which was the right and true place of Gods worship for about this the Samaritans had a controversie with the Jewes they worshipping God in a certaine mountaine which they had as their Fathers had done before them the Jewes on the otherside affirming that Jerusalem was the place where men ought to worship Our Saviour first let her know that the Jewes were in the right they having Gods VVord for their warrant for that God in his VVord had appointed Jerusalem for the time then present to be the place of his VVorship but withall â—e told her that the hour was at hand when such difference of places should cease and instead of that ceremoniall and carnall VVorship that was then in use there should be a more pure and spirituall Worship consisting not so much in outward performances as before but more in the inward devotion of the heart and spirit and he gives a reason why God requires such a Worship viz. because it is most agreeable to his nature God is a Spirit and they that worship him must worship him in spirit and in truth Object But may some say this reason is of no more force for the time of the Gospell then for the time before For Gods nature was the same before he was then a spirit as much as now he is therefore no more reason to worship God in spirit now then before Answ Yes some more reason there is for though God were the same before that he is now yet he did not so clearly and fully make himselfe knowne before as now he doth and therefore though before he did require to be worshipped in spirit divers places there are to this purpose in the Old Testament some of which I shall alledge anon yet now he requires it much more Thus having shewed the coherence of the Text I will propound the Doctrine in no other termes then the Text it self doth contain in it viz. That Doct. God is a Spirit But what is meant by Spirit The word spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many significations and is very variously taken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach which signifie spirit are somtimes used for breath Ezek. 37. 5. I will cause breath to enter into you in the Originall the word is that which in that language usually signifieth spirit viz. ruach so Iam. 2. 26. The body without the spirit is dead in the Margent for spirit is put breath so Job 33. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life saith Elihu there the Spirit of the Lord and the breath of the Almighty are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termes â—qâ—â—table one to the other Againe somtimes these Greek and Hebrew words which signifie spirit are used for the wind Joh 3. 8. The wind bloweth where it listeth the word translated wind is the same with this in the Text whereas usually else-where it is translated spirit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach in the Old Testament is often thus used viz. for the wind But thirdly the word spirit is after a sort appropriated to an incorporeall substance when Christ after his Resurrection appeared to his Disciples and they thought that they had seen a spirit Behold my hands and my feet said he unto them that it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me have Luk. 24. 37 39. and thus by spirit is sometimes meant the soule of man 1 Cor. 6. 20. Glorifie God in your bodie and in your spirit that is your soul so Heb. 12. 23. the soules of the godly separated from their bodies are called the spirits of just men made perfect somtimes by spirit is meant an Angell the good Angells are called spirits Heb. 1. 14. Are they not all ministring Spirits and so the evill Angells the Devills when the seventy Disciples came unto Christ saying Lord even the Devills are subject unto us through thy Name Christ answered Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luk. 10. 17. 20. those whom the Disciples called Devills Christ called Spirits And in this sense viz. as by spirit is meant an incorporeall substance it is attributed to God and he is called a Spirit the name of spirit the spirit the
his owne power but by the touch of some other who had been buried in the same grave before As we read of one who being cast into the grave where the Prophet Elisha was buried by the touch of the dead bones of the Prophet revived 2 King 13. 21. And again the Evangelists record that Christ was laid in a sepulchre which was hewen out of a Rock and that a great stone was rolled to the door of the sepulchre and that the stone vvas sealed and a watch set to keep the sepulchre Mat. 27. 60 66. So that it could not with any probability be pretended that either by undermining or otherwise Christ was stolne out of the sepulchre 3. Christs burial was a further degree of his humiliation It was much for him to die and more to die the death of the Crosse and yet more to condescend and stoop so low as to be laid in the grave the common receptacle of the dead Job speaking of a man that is high and eminent in the world vvhile he liveth shevves that yet vvhen he dieth he shall be brought so low as to be laid in the grave Who shal declare his way to his face and who shal repay him what he hath done Yet shall he be brought to the grave and shal remain in the tomb the clods of the valley shall be sweet unto him c. Iob 21. 31 32 33. 4. This served to make Christs victory over death over him that had the power of death that is the Devill the more glorious that he not only died but also was buried death seemed to have ful conquest over Christ having gotten him into its den yet even there did Christ vanquish and subdue it Thus did he most gloriously triumph fulfilling that O death I will be thy plague O grave I will be thy destruction Hos 13. 14. Vse 1. This point concerning Christs buriall doth make much for the confirming of our faith in Christ to assure us that our sins are fully expiated and abolished by Christ that as they were nailed to his Crosse Col. 2. 14. so also buried in his grave never to rise up against us to our condemnation Christ bare our sins in his body on the tree 1 Pet. 2. 24. Therefore Christ being buried our sins also were buried with him so that we being united by faith unto Christ and having interest in him we are freed from sin and need Ioh. 1. not fear the imputation of it Ionah being cast into the sea and buried as it were in the belly of the fish presently the storm ceased and the Sea was calm So Christ being laid in the grave and buried our consciences though otherwise by reason of the guilt of sin full of vexation and horror have good cause to be calm and quiet Vse 2. Again here is good comfort and incouragement for us if we belong to Christ against the fear of death and the horrour of the grave Christ hath grapled with death and the grave and hath overcome them and therefore we need not to be afraid of them Christ having followed death into its den and there gotten victory over it we may assure our selves that though death prevail so far over us as to draw us into it's den yet it shall not be able to keep us there but Christ will make good that which is promised Hos 13. 14. I will ransome them from the power of the grave I wil redeem them from death So Christ assures us that the houre is coming in the which all that are in the grave shall hear his voice and shall come forth Joh. 5. 28. 29. In like manner the Apostle saith Then shall be brought to passe the saying that is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 54 55 56 57. The graves of the Saints are called beds wherein they lie and rest for a while but at length arise and come out of them They shall rest in their beds Isai 57. 2. So by Ecclesiasticall writers burying places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caemiteria are expressed by a word that properly signifies places to sleep in even as in Scripture death is usually termed sleep Vse 3. But if we would have such hope in Christ in that he was buried then we must be conformed unto him in respect of his buriall as he was buried literally so must we be buried mystically We are buried with him by baptisme saith the Apostle Rom. 6. 4. Our Baptism is a seal of our ingrafting into Christ and of our communicating with him and conforming unto him even in his buriall So Col. 2. 12. Buried with him in baptisme This is in respect of our old man as it is called Rom. 6. 6. that is our corrupt nature this must be crucified mortified and buried so as not to serve sin as there the Apostle doth expresse it Even as a dead body is laid in the ground and overwhelmed with earth so the corruption that is in us must be subdued and brought under that it may not reign in us nor have dominion over us Let not sin therefore reign in your mortall body Rom. 6. 12. The greatest tyrants and oppressours being in the grave all their tyranny and oppression ceaseth There the wicked cease from troubling Joh. 3. 17. So we being in the sense before expressed by way of analogy and resemblance buried with Christ sin shall not have that power over us as over the unregenerate I say not so as over the unregenerate But we must not think that whiles we are here we can be so conformed unto Christ so dead and buried with him as to be without sin to be quite free from it No If we say that we have no sin we deceive our selves 1 Joh. 1. 8. In many things we offend all Iam. 3. 2. But if we have the spirit of Christ And if any have not the spirit of Christ the same is none of his Rom. 8. 9. then we are so in a spirituall sense dead and buried with Christ as not to be under the reigning power of sin and the dominion of it Sin shall not have dominion over you for you are not under the Law but under grace Rom. 6. 14. Again there is not the like reason of spirituall death and buriall and of that which it corporall For corporal death and buriall is finished at once but not so that which is spirituall this is done by degrees by little and little He that is already dead and buried in a spirituall sense that is he whose old man whose imbred corruption is as it were put to death and laid in the grave yet must still die in that kind and be buried still more and more because he hath still some reliques of the old man still some sin and
needs be distinct the one from the other And this same reason also proveth the Son and the Holy Ghost to be two distinct persons because the Holy Ghost is sent by the Son When the Comforter is come whom I will send unto you said Christ Joh. 15. 26. And so Ioh. 16. 7. If I go not away the Comforter will not come unto you but if I depart I will send him unto you The distinction also of the Holy Ghost both from the Father and from the Son is evident by that Mat. 28. 19. Baptizing them in the name of the Father and of the Son and of the Holy Ghost As likewise by this conclusion whereof the Text is a part The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all These places do clearly shew that the Father the Son and the Holy Ghost are three distinct persons and so S. John speaking of them That the H. Ghost proceedeth both from the Father and from the Son saies There are three and these three 1 Ioh. 5. 7. 3. The Holy Ghost proceedeth from the Father and the Son this is the difference whereby the divine persons are distinguished one from another the Father proceedeth from none the Son proceedeth from the Father and the Holy Ghost proceedeth both from the Father and the Son that the Holy Ghost proceedeth from the Father the Scripture is expresse Ioh. 15. 26. The spirit of truth which proceedeth from the Father And that the Holy Ghost also proceedeth from the Son is there implied Whom I wil send said Christ If the holy Ghost be sent by the son then also he proceedeth from the Son for the Father proceeding from none is never said to be sent by any the 1 Pet. 1. 11. The Holy Ghost inspring the Propâ—â—â—s is called the Spirit of Christ Son proceeding from the Father is said to be sent by the Father 1 Ioh. 4. 9. 10. And so the Holy Ghost proceeding from the Father and the Son is said to be sent by them both the Holy Ghost also is called the spirit of the Son as proceeding from the Son Gal. 4. 6. And so Rom. 8. 9. the Spiof Christ therefore also Christ speaking of the Holy Ghost said He shall receive of mine Ioh. 16. 14. because the holy Ghost hath the divine nature communicated unto him by the Son even as the Son hath it communicated unto him by the Father Quest But some may say How is it said of the Holy Ghost that he shall not speak of himself but whatsoever he shall hear that shall he speak Ioh. 16. 13. Answ I answer The Holy Ghost is there spoken of as a messenger or an Embassadour one sent by another who is not to speak of himself but what he hath received from him by whom he is sent and Christ spake thus of the Holy Ghost not to derogate from the Holy Ghost but to prevent the spreading of errour and false doctrine under a pretence of the spirit and to assure us that if any Doctrine be dissonant from that which Christ hath delivered it is not from the Holy Ghost but to be rejected though they that vent it doe never so much pretend the spirit for it 4. In the fourth and last place we are to consider Of the operation of the Holy Ghost the operation of the Holy Ghost In respect of operation it is that the Holy Ghost is said to be sent or given Gal. 4. 6. Rom. 5. 5. For the Holy Ghost is not so sent or given as to be where before he was not but only so as to operate otherwise then he did The operation of the spirit is called the manifestation of the spirit 1 Cor. 12. 7. because by the operation of the spirit the presence of the spirit is made manifest the operation it self being such as is manifest Now the operation of the spirit is either such as is common to the Elect and reprobate or such as is proper and peculiar to the Elect. 1. Such as is common to the Elect and reprobate and that is of divers sorts 1. That whereby one is fitted for his particular calling whether it be sacred or civill It is Iudg. 11. 29. that the spirit of the Lord came upon Iephthah And 1 Sam. 11. 6. that the Spirit of the Lord came upon Saul So Exod. 31. 3. that Bezaleel was filled with the spirit of God The meaning is that Iephthah and Saul by the operation of the Spirit were indued with courage and valour and Bezaleel with wisdome and understanding whereby both they and he were made meet for that office and imployment to which they were called In the primitive times of the Gospel there were extraordinary gifts of the Holy Ghost as ability to speak strange tongues to work strange cures and to do many miracles and these gifts were common to the reprobate as appears by that Mat. 7. 22 23. Many will say to me in that day Lord Lord have we not prophecied in thy name and in thy name cast out devills and in thy name done many wonderfull works And then will I professe unto them I never knew you Depart from me ye that work iniquity And when Christ sent the Apostles giving them power to heal the sick to cleanse the lepers to raise the dead and to cast out devils he sent Iudas among them and gave him power in this kind as well as the rest Mat. 10. 1. c. And in respect of those extraordinary gifts of the Holy Ghost most probably it was that some being asked if they had received the Holy Ghost answered We have not so much as heard whether there be any Holy Ghost Acts 19. 2. It is hardly to be imagined that they who spake this having been partakers as they said themselves of Johns Baptisme could be ignorant whether there were such a divine Person which is called the Holy Ghost but they might be ignorant whether there were such miraculous gifts of the Holy Ghost given unto believers It followes there v. 6. that when Paul laid his hands on them the Holy Ghost came upon them and they spake with tongues and prophecied The Holy Ghost did then manifest himself in them by extraordinary gifts which he did confer on them 2. Some measure of illumination This also is a common work of the Spirit the reprobate are illuminated in some measure by the Holy Ghost as well as the elect They who are inlightned and in that respect made partakers of the Holy Ghost may fall away and perish for ever Heb. 6. 4 6. The sin against the Holy Ghost presupposeth this operation of the Holy Ghosts illumination None can fall into this sin but they that are inlightned so as to know the truth and to be convinced of it and yet out of diabolicall malice do impugne and oppose it as they that knew and were convinced in their consciences that Christ did cast out Devills by the
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.
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
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
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same