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
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
holy spirit is appropriated to the third Person of the Trinity but the other Persons are a spirit too they are indeed all one and the same spirit having all one and the same essence and nature the divine nature of Christ is called the spirit 1 Pet. 3. 18. Being put to death in the flesh that is his humane nature but quickned in the spirit that is by his divine nature And our Saviour here in the Text having immediately before spoken of the Father the first Person of the Trinity saith God viz. the Father yet not excluding but including the Son and the Holy Ghost is a Spirit That God is a spirit may be further proved by these Arguments 1. That which is of most excellency must needs belong unto God O Lord how excellent is thy Name saith David Psal 8. 1. 9. His Name only is excellent saith he Psal 148. 13. Now as amongst all things substances so amongst all substances spirits are most excellent As substances are of more excellency then accidents so are spirits of more excellency then bodily substances the soul is more excellent then the body and Angels being meer spirits are more excellent then men who are not incorporeall as the Angels are God therefore being most excellent must needs be as a substance not an accident so a spirit not a bodily substance Indeed God is so excellent that no names can be found out whereby sufficiently to expresse his nature he infinitely transcends all other substances and all other spirits but yet apprehending God as we are able we cannot but attribute the names of substance and of spirit unto him 2. Invisible substances are called spirits by this our Saviour proved that he was not a spirit Luk. 34. 29. as the Disciples supposed because he was a visible substance The soul of man being a spirit is not visible so neither the Angells as being spirits They have indeed sometimes appeared unto men but that was only in respect of those bodies which for the time they assumed and after this manner hath God himselfe also appeared as we find in Gen. 18. and Gen. 32. and thus more especially by the Incarnation God viz. the second Person of the Trinity the Son one and the same God with the Father and the Holy Ghost was made visible by this means God was manifested in the flesh 1 Tim. 3. 15. The Word was made flesh that is the Son of God God the Son was made man and dwelt among us and we behâ—ld his glory c. Joh. 1. 14. but God in himself as God is invisible so he is stiled 1 Tim. 1. 17. and so Joh. 1. 18. it 's said No man hath seen God at any time and 1 Tim. 6. 16. whom no man hath seen nor can see It 's said indeed of Moses that he saw him that is invisible Heb. 11. 27. that is by the eye of Faith which is the evidence of things not seen Heb 11. 1. he saw him like as Abraham saw Christs day many ages before Christ came into the world Joh. 8. 56. but properly Moses did not see God neither could see him God being as in that very place is expressed invsible 3. Gods immensity and ubiquity his being in every place yet so as not to be included in any place proves that he is a spirit For although not every spirit is immense and every where present neither the souls of men nor the Angells are so yet every substance that is so must needs be a spirit For bodily substances are necessarily limited and circumscribed they have their bounds within which they are contained He is not here for he is risen said the Angell to those that came to seek Christ in the sepulâ—hre Mat. 28. 6. Christ having a true humane body in that respect could not be both in the grave and out of it at the same time But God is every where at all times Do not I the Lord fill heaven and earth saith he Jer. 23. 24. God is said to be in heaven as there especially shewing forth his glory Heaven is my Throne saith he Esa 66. 1. but he is not confined there no the heaven and heaven of heavens cannot contain thee said Solomon to God 1 King 8. 27. therefore God is no corporeall substance but a spirit Vse 1. This serves to confute that grosse conceit of the Anthropomorphites who held God to have the form and shape of a man and thus absurdly doe now some simple ones conceive of God but if God be a spirit then he neither hath the shape of a man nor any other bodily shape whatsoever Ob. But it is said that God made man after his own Image and likenesse Ans That is not meant in respect of bodily shape as if God had the like shape as man hath But first because man is a rationall and understanding creature in which respect still since the fall man retains in him the Image and likenesse of God Jam 3. 9. Gen. 9. 6. And secondly as man hath dominion over the other creatures in this respect man is said to be the Image of God 1 Cor. 11. 7. Thirdly and principally man was at first made after the image and likenesse of God in that he was made righteous and holy Put on the new man which after God is created in righteousnesse and true holinesse Eph. 4. 24. The image of God therefore is seated in the soul although it appear and shine forth in the body viz. as by outward and bodily actions man doth shew forth his reason and understanding and doth exercise authority over the creatures and if he be regenerate that righteousnesse and holinesse with which he is indued Ob. But in Scripture God is often said to have eyes ears hands c. Ans The Scripture speaks of God after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of men condescending to the weaknesse of our capacitie because we see with eyes heare with ears work with hands therefore these bodily parts and members are attributed unto God only to signifie that God doth exercise the same acts though not in the same manner as we exercise with and by these parts and members to shew that God doth see the Scripture attributes eyes to shew that he doth heare it attributes ears and to shew that he doth work it attributes hands unto him but properly God doth see without eyes hear without ears and work without hands having no bodily part or member whatsoever Vse 2. This also makes for the confutation of Papists who make pictures and images whereby to represent God whereas he is a spirit and so cannot be set forth by any bodily representations the second Commandement forbids the making of any image of similitude to represent God by it And what a strict charge doth Moses give the Israelites The Lord saith he spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely ye heard a voice Take ye therefore
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.
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
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.
built so the great house of the world that comprehends all things in it had God for the builder or maker of it Hence then the conclusion is this That God is Doct. he who made all things In the beginning God made Heaven and Earth saith Moses Gen. 1. 1. And then he shews distinctly how all the severall kinds of creatures were made of God So Neh. 9. 6. Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their host the Earth and all things that are therein the Seas and all that is therein And Revel 4. 11. Thou hast created all things and for thy pleasure they are and were created Moses writing of the Creation makes no expresse mention of the Angels It seems that his purpose was onely to expresse the Creation of things visible yet they may be implicitly mentioned in the word Heaven thereby being meant all things in heaven all the host of heaven as it is expressed Gen. 2. 1. Neh. 9. 6. Now by the host of heaven are meant both the Sun Moon and Stars Deut. 4. 19. and also the Angels 1 King 22. 19. Howsoever though it be not so cleare when the Angels were created yet the Scripture is expresse for this that they were created and that they also as all other things are Gods creatures Praise ye him all his Angells Let them praise the Name of the Lord for he commanded and they were created Psa 148. 2. 5. By him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers c. Col. 1. 16. The light of naturall reason is sufficient to demonstrate that God made the world the heaven and earth and all things therein for whatsoever is must either be of it self or be made by some other if it be of it self then it is God for only God is of himself if it be made by some Quòd Deus mundum fecerit nulli tutius crededimus quà m ipsi Deo Aug. de Civit. Dei l. 11. c. 4. Opera Trinitatis ad extra sunt indivisa other then either by God immediately or by that which was made by God so that either immediately or mediately all things are of him But as Austine saith that God made the world we do not more safely believe any then God himself His testimony is above all other arguments and ratiocinations whatsoever Through faith we understand that the worlds were framed by the word of God Heb. 11. 3. The work of the Creation is common to all the three Persons To the Father To us there is but one God the Father of whom are all things 1 Cor. 8. 6. to the Son All things were made by him Joh. 1. 3. By him were all things created c. Col. 1. 16. to the Holy Ghost The Spirit of God hath made me Job 33. 4. Vse 1. Hence let us see and consider the excellency of God and so give him the glory due unto him God is excellent Psal 8. 1. and because of his excellency he is to be glorified Psal 148. 13. Now Gods excellency appears by the creation of the world the world is a glasse wherein to behold Gods excellency His eternall power and Mundus est speculum Deitatis Godhead are clearly seen from the creation of the world being understood by the things that are made Rom. 1. 20. The heavens declare the glory of God Psal 19. 1. His glory is above the earth and Pulchra terra pulchrum coelum sed pulchrior ille qui fecit illa heaven Psal 148. 13. Whatsoever excellency is in any thing is from God and consequently much more in God and therefore the glory of all must be given unto God For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11. 36. Blessed be thy glorious Name which is exalted above all blessing and above all praise Thou even thou art Lord alone thou hast made heaven c. Neh. 9. 5 6. Thou art worthy O Lord to receive glory and honor and power for thou hast created all things c. Revel 4. 11. More particularly by the Creation of the world we may see 1. The excellency of Gods power that could make all things of nothing Philosophy tells us that nothing is made of nothing It is true in respect Ex nihilo nihil fit of naturall agents they must have some matter to work upon else they can do nothing But Divinity tells us that all things were made of nothing that things which are seen were not made of things which do appear Heb. 11. 3. This is most true in respect of God a supernaturall agent By this God shewes himself to be God doing that which none can do but he One saith excellently If any besides One shall say I am God he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew us such a world as this is and say this is mine of my making The Lord saith David is great and greatly to be praised he is to be feared above all gods for all the gods of the Nations are Idols but the Lord made the Heavens Psa 96. 4 5. The gods saith Jeremie that have not made the Heavens and the Earth even they shall perish from under these Heavens He hath made the earth by his power Jer. 10. 11 12. 2. The excellency of Gods wisdome who could make such an infinite variety of creatures and not the least or meanest of them but to have its use and office in the universe He hath established the world by his wisdome and hath stretched out Deus cum sit bonum nullo indigens bono non nisi ex benigno honitatis suae affectu mundum creavit Aug. Confess the heavens by his discretion Jer. 10. 12. 51. 15. O Lord how manifold are thy works in wisdome hast thou made them all Psal 104. 24. 3. The excellency of Gods goodnesse Thou art good and doest good saith David unto God Psal 119. 68. This was it that moved him to make the world not that he had any need of the creatures for from all eternity he was most blessed and happy in himself but that he might communicate his goodnesse to the creatures The earth is full of the goodnesse of the Lord saith David Psal 33. 5. And again The earth is full of thy riches so is this great and wide Sea c. Psal 104. 24 25. Moses saith of the severall things that God made God saw that it was good and of them all collectively that they were very good hereby intimating unto us as Austine observes that there was no Scriptura per omnia Dei opera subjungens Et vidit Deus quia bonum est completisque omnibus inferens Et vidit Deus omnia quae secit ecce bona valdè nullam aliam causam faciendi mundi intelligi voluit nisi ut bona fierent Ã
body as now it is in this life in comparison of what it shall be in the life to come Our vile body word for word according to the Originall it is the body of our vilenesse So that the blessed Mother of our Lord doth therefore magnifie the Lord because he so regarded her being of such low and mean estate in comparison of many others He hath put down saith she presently after in her Magnificat the mighty from their seat and hath exalted them of low degree Where also the word rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them of low degree is that from which is derived the other before mentioned The Rhemists here Vulg. exaltavit humlles also have and hath exalted the humble but not such as are vertuously humble are here meant by the force of the word that is used but such as are of low degree as is clear by this that they are opposed to the mighty such as are of high degree great and eminent in the world Besides what could have been more repugnant to true humility and lowlinesse of mind with which as with other graces we grant the Mother of our Saviour was replenished then to boast of it and to ascribe Gods bounty and favour unto it For these reasons both Jansenius and Maldonate learned men of the Romish Church do ingeniously confesse that not humility of mind but of estate is here meant 3. Whereas they pray unto all Saints departed an honour which is due onely unto God Psal 50. 15. Mat. 6. 9. Rom. 10. 14. this they do above all to our Lords Mother And here first they are no lesse ridiculous then impious in truning the Angels Salutation into a Prayer saying unto her Haile Mary c. wherein as a reverend Writer saith truly and wittily they do at once abuse the Virgin the Angell and the Salutation Againe some of their famous Doctors have So testifies Cassander one of their owne Authors in his Consultation avouched that whereas Ahasuerus promised to Esther the one half of his Kingdom if she would desire it God hath indeed given one half of his Kingdome to the Virgin Mary For his Kingdome consisting of mercy and judgement that part of it which concerns mercy they say he hath given unto her reserving to himselfe the other part concerning judgement or bequeathing it to his Son And thus also they speak in the forementioned Psalter Give O God thy judgement to Psalt B. Mar. Psa 71. the King and thy mercy to the Queen his Mother And the whole Book of Psalmes they have so metamorphosed and changed as instead of Lord to put in Lady and to ascribe that to her which David ascribeth to the Lord As Psal 7. In thee O Lady have I put In te Domina speravi de in i 〈…〉 is meis c. Usqu 〈…〉 Domina oblivis 〈…〉 In maâ—â—s tuas Domina commendo spiritum meum Domina refugium nostrum es in omni necessitate Venite ad eam omnes qui laboratis c. Ibid. Psal 2. my trust deliver my soul from mine enemies And Psal 12. or after the Hebrew the 13. How long wilt thou forget me O Lady And Psal 30. Into thy hands O Lady I commend my spirit And Psal 45. O Lady thou art our refuge in all our necessities And whereas Christ saith Mat. 11. 28. Come unto me all that labour c. they apply it to his Mother and say Come unto her all ye that labour c. And if yet any thing can be more grosse they pray unto her to command her Son Bellarmine it seems was ashamed of this impiety for he complaines much of Calvin as being very injurious unto them in offering to charge them in this manner with great indignation he cries Quis nostrûm hoc dicit Cur non probat ullo exemplo Which of us doth speak so Why doth he not prove it by some example Yet their own Cassander for so he carried himself Cassand Consult as one of the Church of Rome though he disliked many things in it testifies that in some Churches publikely they did sing on this wise O O felix puerpera nostra pians Scelera jure Matris impera Redemptori happy child-bearing woman who dost expiate our wickednesse by the right of a mother command our Redeemer Surely if it be possible to dishonour God they do exceedingly dishonour him in presuming thus to honour her whom otherwise so we keep our selves within the bounds of sobriety we ought to honor But I leave this point and come to the other Doct. 2 which the Text doth hold forth unto us viz. That Mary the wife of Joseph was so the Mother of Christ as that neverthelesse when she bare him she was a most pure Virgin conceiving him not by the operation of man but by the power of the Holy Ghost Whereas it is said in the Text of the Holy Ghost it is meant of the Holy Ghost not as the matter but as the efficient in which sense it is said 1 Cor. 11. 12. All things are of God Again though the Holy Ghost only be expressed yet the other Persons of the Trinity are not excluded The Apostle speaking of the Father saith Of whom are all things 1 Cor. 8. 6. If all things be of the Father then Christs body was of him viz. as the worker and maker of it and as of the Father so also of the Son who is the same substance with the Father Ioh. 10. 30. And by whom likewise all things were made Ioh. 1. 3. Now that Mary was thus the Mother of Christ is evident both by the Text and also by that which goes before Mat. 1. 18. and that which followes after Mat. 1. 22 23 24 25. so by that Luk. 1. 34 35. Object It may be objected that Ioseph is called Christs Father Is not this Josephs Son said some of him Luk. 4. 22. Answ I answer They supposed so but it was not so as they supposed That this was but a supposition S. Luke shewes in the fore-going Chapter v. 23. where he saith that Christ was as was supposed the Son of Ioseph not so indeed but only as was supposed Object But may some say Mary her self did call Ioseph Christs Father Thy Father and I have sought thee sorrowing said she to Christ Luk. 2. 48. Answ True but how did she mean that Ioseph was his father not his naturall father that begot him but his legall father as being the husband of his mother Ioseph also was Christs foster-father or nursing-father he who did educate him and bring him up Object But some may yet object if Ioseph were not Christs naturall Father how is Christs Genealogie fetched from Ioseph how is Christ shewed to be the Son of Abraham and of David by this that Ioseph did descend from Abraham Mat. 1. Luk. 3. and from David How doth this follow except as Ioseph did proceed from them so Christ did proceed from Ioseph Answ
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