« AnteriorContinuar »
Why hath Satan filled thine heart to lie untó the Holy SERM. Ghost? presently he subjoins, Thou hast not lied unto men, XXXIV. but unto God: he plainly by those names designeth the same things, and more than intimates it to be the same thing to lie to God, and to lie to the Spirit. Our Lord, as man, was conceived by the Holy Ghost, and for that reason was the Son of God; The Holy Ghost, said the Luke i. 35. angel, shall come upon thee, and the power of the Highest shall overshadow thee: therefore that holy thing which thall le born of thee shall be called the Son of God: what consequence were there of this, if the Holy Ghost is not God? Our Lord also is said to have performed his miracles by the power of God and by the power of the Holy Spirit indifferently; If I, faith he in St. Matthew, by the Spirit Matt. xiin of God cast out devils : in St. Luke he faith, If I by the Luke xi.ac. finger (that is, by the power) of God cast out devils : and Rom. xv. both phrases St. Paul doth equipollently express by the Ads ii. 22. power of the Holy Ghost: and St. Peter says, that God did the miracles by him. The holy Scripture, because dictated 1 Pet i. 11.
: Heb. i. 1. by the Holy Spirit, is said to be JEÓAVEUSOS, or inspired by Pet. God. The Spirit Spake in the prophets, faith St. Peter, Luke i. 70, and the other holy writers commonly; God spake in them, Rom. v. 5. faith the Apostle to the Hebrews; and others likewise so 1 Thes. iv. often as the holy Scripture is called the word of God.®* The Holy Spirit doth shed abroad and work charity in our hearts; we are thence said to be Jeo&iduxtos, taught by God to love one another; yea every virtue, all holiness, is promiscuously ascribed to God and the Holy Ghost as its immediate authors; To be led by the Spirit of God, and, Rom. viii. God worketh in us to will and to do, do fignify the same til thing. Every faithful Christian is therefore called a temple, (that is, a place consecrated to God,) because the Holy Spirit in a special manner is present in him; Know ye not 1 Cor. iii. that ye are the temple of God, and that the Spirit of God 10 dwelleth in you ? faith St. Paul in our text; know ye not 2 Cor. vi. that ye are God's temple ? whence should we know it ? Rom. vii from hence, that God's Spirit inhabiteth you; because the inhabitation of the Spirit is the same with the inhabitation of God. The same Apostle again; In whom ye are Eph. ii. 23.
Phil. ii. 13,
16, 17. vi 19.
SERM. also builded together for an habitation of God through the XXXIV. Spirit; for an habitation of God in the Spirit; that is
therefore an habitation of God, because the Spirit dwelleth in you: how could the divinity of the Holy Spirit be
more expressly declared? We may add, that St. Paul call2 Cor. iii. eth the Holy Spirit, Lord, ó dè Kúpios tò Ilveūkó Ésı, But the 17, &c.
Lord is that Spirit; which Spirit, in the words immediately following, is called the Spirit of the Lord; the which also before, as St. Chryfoftom noteth, is called the Spirit of the living God: the Spirit therefore of the Lord is the Lord himself, unto whom the Jews, when the veil
covering their minds is taken off, shall return. (Lastly, 1 John v.7. St. John affirms the Father, Son, and Holy Spirit to be
one; and therefore the Holy Ghost is God.) Dial. ad Hence (for corollary to this argument) we see how we vers. Ma
i may retund the importunity of the Macedonians, who did ced. apud Athan. nothing but ask where in Scripture the Holy Ghost is
called God: where, say you, is he called God? where not? say I: almost every where he in effect is so called : seeing when all about in the same deed, or in the same history, the same words and acts are reported of Cæsar and of the Emperor, it may rightly be pronounced, that Cæsar is there called Emperor; which no man, I suppose, will contradict. The case is here plainly the same between the Holy Spirit and God.
2. To the Holy Spirit are most expressly attributed all the incommunicable perfections of God; the essential characters and properties of the divine nature. The very epithet of holy (absolutely, in way of excellence characteris
tically put) is one of them : for, as it is in Hannah's song, 1 Sam. ii. 2. There is none holy as the Lord; neither is there any bende
thee : there is none beside God absolutely and perfectly holy, (that is, by a most remote distance fevered from all things, far exalted above all things, peculiarly venerable and august in majesty,) whence ó áyros, the Holy One, is a distinctive title of God. Yea the name of Spirit itself (absolutely and eminently put, and so importing highest purity and perfectest actuality) doth seem to imply the same. Allo eternity, immensity, omniscience, omnipotency, (than
which no more high perfections, or more proper to God, SERM. can be conceived,) are attributed to the Holy Spirit. Eter- XXXIV. nity; for the Apostle to the Hebrews calls him aiúvrov Ilveīnce, the elernal Spirit; (How much more, faith he, Heb. ix. 14. Shall the blood of Christ, who by the eternal Spirit offered himself without spot to God, purge your conscience ?) Immensity; Whither, faith the Psalmist, sall I go from thy Pr. cxxxix. , Spirit? and whither shall I fly from thy face? the question? involveth a negation; and fignifieth a manifest reason thereof: I cannot fly any whither from thy Spirit, because it is every where present. Omniscience; The Spirit, faith 1 Cor. ii. St. Paul, doth search all things, (that is, it perfectly com-10, 11. prehendeth all things,) even the deep things of God; tà Barn, the depths, or deepest things of God, and consequently all things which God knows, or can be known,) even those things, which to comprehend doth as far exceed the condition of a creature, as it goeth beyond the capacity of one man to discern the cogitations and affections of another man; for such a comparison St. Paul doth make: our Saviour in the Gospel saith, (None know- Luke 1. 21. eth who is the Son, but the Father ; nor who is the Father, but the Son : but the Holy Spirit did questionless know who was the Father, and who the Son: he had a knowledge therefore most divine and incommunicable.) Particularly to the Holy Spirit is assigned the knowledge of future contingencies; which knowledge is peculiarly high and most proper to God, and is therefore called divination; the which peculiarly is appropriated to the Holy Spirit, as its immediate principle; whence he is called the Eph. iii. 5. Spirit of prophecy, the Spirit of revelation, the Spirit of Rev. xix. wisdom, the Spirit of truth; and from him all the prophets 10:
John xv.26. are said to derive their foreknowing power. To these may be adjoined other no less divine attributes of the Holy Spirit; as independency in will and operation; for, All these things (faith St. Paul, that is, the production of 1 Cor. xii. those excellent graces, the distribution of those wonderful". gifts) doth one and the fame Spirit work, dividing to every one as he willeth. And as the wind bloweth where it will- John iïi. 8. eth, nor can be determined or hindered by any thing, so
SERM. (as our Lord infinuates in the Gospel) the Holy Spirit acXXXIV. cording to his pleasure worketh every wherel. Absolute
tt. xix. goodness, which belongeth only to God; (for, There is 17 ,... none good but one, God himself;) but, Thy Spirit, faith the Psal. cxliii.
Psalmist, is good; lead me into the land of uprightness. Neh. ix. 20. Most absolute veracity, (which also doth imply both perfect
knowledge and extreme goodness,) the which is signified 1 John v.6. by the title of truth abstractedly assigned to him ; It is,
faith St. John, the Spirit that beareth witness, because the Spirit is truth; that is, most absolutely and perfectly veracious. In fine, omnipotency doth belong to the Holy Spirit, as by his works doth appear, which we shall immediately propound in the next argument. For,
3. Most divine operations (transcending the power of any created thing) are ascribed to the Holy Ghost : such are; To create things, and make the world; for it was the
Spirit which resting upon the unshapen mass did hatch Job xxvi. the world : By his Spirit, faith Job, he hath garnished the Pli xxxiii.6. heavens: [and, By the word of the Lord, saith the Pfalmift,
were the heavens made, and all the host of them by the Heb. iii. 4. breath of his mouth, or by his Spirit :] But he, as the
Apostle to the Hebrews saith, who made all things is God. Pl. civ. 30. To conserve things; Thou sendest forth thy Spirit, they are
created; and thou renewest the face of the earth, faith the Psalmist; speaking about the continued production, or conservation of things. Particularly to produce man, both at first and continually : for the soul of the protoplast was
derived from the Spirit of God; and good Elihu professeth Job xxxiii. of himself; The Spirit of God hath made me, and the
breath of the Almighty hath given me life: yea, (which
worthily may be deemed somewhat greater and more dif'H xrious sx ficult,) to create men again, or renew them, being marred αγιάζει κτί...
orts and deformed, unto the image of God, (quickening a Eph. iv. 24. man's fpirit in a manner dead, enlightening his blind ii. 10. 2 Cor. iv. 6. mind, reforming his perverse affe&tions;) which to effect, as v. 17. it is ascribed to God, so also to the Holy Spirit in places Col. jii. 10. Tit. iii. 5.
1 Ei peme jo tās ésíces så póvx dyuti Tò aveüpe ce sò öyrov, ovx šv åyali ix2791, órót: Kúpios wapntiiTo rò radsiofan ára fòs, xalà Žy I pusmos púzove, Athan. costra Apoll. tom. i. p. 607.
numberless. Also (which is connected with that) to SERM. justify a man, to remit fins, (not ministerially, but, which XXXIV. is proper to God, principally and absolutely;) for, ye ares Luke v. 21. faith St. Paul, justified in the name of the Lord Jesus, and 1 Cor. vi. by the Spirit of our God To animate the Church by his Rom.viii. 2. influence, to govern it by his power and guidance, to Tit. iii. 5:
i Cor. xii. prescribe laws unto it, to set rulers over it, to dispense 13. gifts and graces requisite for the building, propagation, px
in A&ts xv. 28. and preservation thereof, are works of his, and together Eph.iv. 11.
1 Cor. xii. the most proper and principal works of divine power. Heb. ii. 4. To perform miracles, that is, works contrary or superior to the laws of nature, and therefore only congruous to God; the doing of which is peculiarly attributed to God's Spirit; particularly to raise the dead, which is the highest of miracles; If, faith St. Paul, he that raised up Jesus Rom. viii. from the dead dwell in you, he that raised up Christ from 11. the dead Mall also quicken your mortal bodies by his Spirit that dwelleth in you. In fine, there is no work, either of nature, or of providence, or of grace, so sublime, or so difficult, which is not ascribed to the efficacy of the Holy Spirit; the which doth shew his sovereign authority and his almighty power: for surely by no more plain and cogent arguments, than by these, can the omnipotence of the supreme Deity itself be demonstrated.
4. The divine majesty of the Holy Spirit may also be afserted from the divine worship which is duly to be yielded to him. It by God's appointment is yielded to him, when being solemnly baptized in his name we do profess to place our faith and hope upon him, we do protest our reverence and obedience to him. The same is then exhibited, when, according to the rule of St. Paul, together 2 Cor. xiii. with the grace of our Lord Jesus, and the love of God the Father, we implore the communion of the Holy Spirit. The fame is not obscurely signified whenever (that which often occurs) in the execution of divine (most excellent and admirable) offices and works the Holy Gholt is put in conjunction and co-ordination with the Father and the Son: for that by God, most jealous and curious, as it were, of his honour, (who more than once professeth that