28. 19. 16. Heb. i. 1. Why hath Satan filled thine heart to lie unto the Holy SERM. Ghoft? presently he fubjoins, Thou haft not lied unto men, XXXIV. but unto God: he plainly by thofe names defigneth the fame things, and more than intimates it to be the fame thing to lie to God, and to lie to the Spirit. Our Lord, as man, was conceived by the Holy Ghoft, and for that reason was the Son of God; The Holy Ghoft, faid the Luke i. 35. angel, fhall come upon thee, and the power of the Highest Shall overshadow thee: therefore that holy thing which shall be born of thee shall be called the Son of God: what confequence were there of this, if the Holy Ghost is not God? Our Lord alfo is faid 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. xii, of God caft out devils: in St. Luke he faith, If I by the Luke xi.2c. finger (that is, by the power) of God caft out devils: and Rom. xv. both phrases St. Paul doth equipollently exprefs by the Aas ii. 22. power of the Holy Ghoft: and St. Peter fays, that God did 2 Tim. iii. the miracles by him. The holy Scripture, because dictated 1 Pet i. 11. by the Holy Spirit, is faid to be JóπveU505, or inspired by 2 Pet. i. 21. 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 likewife fo1 Thef. 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 faid to be Seodidanтo, taught by God to love one another; yea every virtue, all holiness, is promifcuously afcribed to God and the Holy Ghoft 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 fame thing. Every faithful Christian is therefore called a temple, (that is, a place confecrated 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 16, 17. vi. dwelleth in you? faith St. Paul in our text; know ye not 2 Cor. vi. that ye are God's temple? whence fhould we know it? from hence, that God's Spirit inhabiteth you; because the inhabitation of the Spirit is the fame with the inhabitation of God. The fame Apostle again; In whom ye are Eph. ii. 22. &c. 8,9. 14. Phil. ii. 13. 19. 16. Rom. viii.9. SERM. alfo 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 dwell 17, &c. eth in you: how could the divinity of the Holy Spirit be more exprefsly declared? We may add, that St. Paul call2 Cor. iii. eth the Holy Spirit, Lord, ó dè Kúpios tò Пveuμá 51, But the 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. adverf. Ma Athan. Hence (for corollary to this argument) we see how we ced. apud may retund the importunity of the Macedonians, who did nothing but ask where in Scripture the Holy Ghost is called God: where, fay you, is he called God? where not? say I: almost every where he in effect is fo called: feeing when all about in the fame deed, or in the fame history, the fame words and acts are reported of Cæfar and of the Emperor, it may rightly be pronounced, that Cæfar is there called Emperor; which no man, I fuppofe, will contradict. The cafe is here plainly the fame between the Holy Spirit and God. 2. To the Holy Spirit are most expressly attributed all the incommunicable perfections of God; the effential characters and properties of the divine nature. The very epithet of holy (abfolutely, in way of excellence characteriftically put) is one of them: for, as it is in Hannah's fong, 1 Sam. ii. 2. There is none holy as the Lord; neither is there any befde thee: there is none befide God abfolutely 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 ❝yos, the Holy One, is a diftinctive title of God. Yea the name of Spirit itself (abfolutely and eminently put, and fo importing highest purity and perfectest actuality) doth seem to imply the fame. Alfo eternity, immenfity, omniscience, omnipotency, (than 10, 11. 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 aivov Пveuμa, the eternal Spirit; (How much more, faith he, Heb. ix. 14. Shall the blood of Chrift, who by the eternal Spirit offered himfelf without spot to God, purge your confcience?) Immenfity; Whither, faith the Pfalmift, fhall I go from thy P. cxxxix. Spirit? and whither fhall I fly from thy face? the question 7 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 fearch all things, (that is, it perfectly comprehendeth all things,) even the deep things of God; rà Bán, the depths, or deepest things of God, and confequently 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 fuch a comparison St. Paul doth make: our Saviour in the Gospel faith, (None know- Luke x. 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 affigned 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 Re: wifdom, the Spirit of truth; and from him all the prophets 10. are faid to derive their foreknowing power. To these may be adjoined other no lefs 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. thofe excellent graces, the diftribution of those wonderful gifts) doth one and the fame Spirit work, dividing to every Rev. xix. John xv.26. 11. one as he willeth. And as the wind bloweth where it will- John iii. 8. eth, nor can be determined or hindered by any thing, fo 17. Pfal. cxliii. 10. SERM. (as our Lord infinuates in the Gospel) the Holy Spirit acXXXIV. cording to his pleasure worketh every where1. Abfolute Matt. xix. goodness, which belongeth only to God; (for, There is none good but one, God himself;) but, Thy Spirit, faith the Pfalmift, is good; lead me into the land of uprightness. Neh. ix. 20. Most abfolute veracity, (which also doth imply both perfect knowledge and extreme goodness,) the which is fignified 1 John v. 6. by the title of truth abstractedly affigned 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, 13. any 3. Moft divine operations (tranfcending the power of created thing) are ascribed to the Holy Ghoft: fuch are; To create things, and make the world; for it was the Spirit which refting upon the unfhapen mass did hatch Job xxvi. the world: By his Spirit, faith Job, he hath garnished the Pf. xxxiii. 6. heavens: [and, By the word of the Lord, faith 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 faith, who made all things is God. Pf. civ. 30. To conferve things; Thou fendeft forth thy Spirit, they are created; and thou reneweft the face of the earth, faith the Pfalmift; fpeaking about the continued production, or confervation of things. Particularly to produce man, both at first and continually for the foul of the protoplast was derived from the Spirit of God; and good Elihu profeffeth 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 difHrios ficult,) to create men again, or renew them, being marred ἁγιάζει κτί. and deformed, unto the image of God, (quickening a iv. Baf. Eph. iv. 24. man's fpirit in a manner dead, enlightening his blind 2 Cor. iv. 6. mind, reforming his perverse affections ;) which to effect, as it is afcribed to God, fo alfo to the Holy Spirit in places 4. ii. 10. v. 17. Tit. iii. 5. 1 Εἰ μὴ ἦν τῆς ἐσίας το μόνο ἀγαθῆ τὸ πνεῦμα τὸ ἅγιον, οὐκ ἂν ἀγαθὸν ἐκλήθη, ὁπότε Κύριος παρητεῖτο τὸ καλεῖσθαι ἀγαθὸς, καθὸ ἄνθρωπος γέγονε. Atham, contra Apoll. tom. i. p. 607. numberlefs. 11. 1 Cor. xii. Acts xv. 28. XX. 28. 1 Cor. xii. Alfo (which is connected with that) to SERM. justify a man, to remit fins, (not minifterially, but, which XXXIV. is proper to God, principally and abfolutely;) for, ye ares Luke v. 21. faith St. Paul, juftified in the name of the Lord Jefus, 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. prefcribe laws unto it, to fet rulers over it, to difpenfe 13. gifts and graces requifite for the building, propagation, and preservation thereof, are works of his, and together Eph. iv. 11. the most proper and principal works of divine power. Heb. ii. 4. To perform miracles, that is, works contrary or fuperior 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 Jefus Rom. viii. from the dead dwell in you, he that raifed up Chrift from the dead fhall alfo 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, fo fublime, or fo difficult, which is not afcribed to the efficacy of the Holy Spirit; the which doth fhew his fovereign authority and his almighty power: for furely by no more plain and cogent arguments, than by thefe, can the omnipotence of the fupreme Deity itself be demonftrated. 11. 4. The divine majefty 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 folemnly 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 fame is then exhibited, when, according to the rule of St. Paul, together 2 Cor. xiii. with the grace of our Lord Jefus, and the love of God 13. the Father, we implore the communion of the Holy Spirit. The fame is not obscurely fignified whenever (that which often occurs) in the execution of divine (most excellent and admirable) offices and works the Holy Ghost is put in conjunction and co-ordination with the Father and the Son: for that by God, moft jealous and curious, as it were, of his honour, (who more than once profeffeth that |