The Scripture Directory for Church Officers and People, Exposition 1 · Verse 16

The Scripture Directory for Church Officers and People · Exposition 1 · Verse 16

p. 193Verſe 16. Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you?

THe Apoſtle, though he alter his Metaphor, yet continueth in the ſame matter. In the verſes before, he compared the Church of Corinth to a building, here he ſheweth what kind of building it is, even a ſacred holy building;The Church is Gods Temple. The Temple of God. So that as in the Temple of old, which was conſecrated to God, whoſoever did bring in any unclean and unconſecrated things to the Temple, he did pollute it, and was to be puniſhed; thus all corruptions in Doctrine, Worſhip, or Manners, are a pollution of this ſpiritual Temple. So that in the words you have a ſtrong Argument againſt all Church pollutions, whether doctrinal or practical, from a ſimilitude or compariſon the Apoſtle uſeth: Thoſe that are the Temple of God, muſt be dedicated to him, and not polluted with any unclean thing, but the Church of Corinth, is the Temple of God: And that this Argument might pierce the more, he puts the ſting of a ſharp Interrogation upon his words, Know ye not that ye are the Temple of God? Know ye not? as if he would have ſaid, This is a confeſſed Principle, a truth acknowledged by all, none can or ought to be ignorant of it.

Now for the explication of the word Temple, and the Reaſon to prove they were the Temple, as followeth in the words, I referre it till we come at it: For truly, this Text is a Mine of gold, every word hath precious matter in it. Only conſider at this time, the interrogative Introduction, Know ye not? One great cauſe why they admitted ſuch prophanenſſe and corruption in the Church, was the ignorance of or the not attending to thoſe Priviledges and Relations they were called unto. If they had duely conſidered, they were Gods Temple, they would not have ſuffered ſtrange Doctrines, or ſtrange manners to come in amongſt them; as no ſtrange uncircumciſed might enter into the Temple. Obſerve,

That the conſideration of thoſe Priviledges and Relations which all the People that profeſſe God are put into,Obſerv. Church Priviledges and Relations are great Obligations to Holineſſe. would be a great Argument againſt all kind of Pollutions.

In the 1 Cor. 6.19. the Apoſtle argueth againſt all libidinous and unclean waies, becauſe their bodies were the Temple of the Holy Ghoſt; now here the Apoſtle doth not ſo much ſpeak of every man, as their Aſſembly united together: as they were a ſpiritual Society joyned together: As is more largely to be ſhewed. The Apoſtle argueth chiefly (though not excluding ſinnes of practice) againſt corruptions in Doctrine, and the Ordinances inſtituted in the Church; by which we may ſee, the Scripture puts corruptions in Doctrine through errours, and in our lives through ungodlineſſe, in the ſame guilt; both are unclean, and ſo may not be admitted into the Temple: even as the Apoſtle in the firſt Chapter, verſe 5, 6. and Gal. 59, uſeth a Proverbial ſpeech, A little leaven, leaveneth the whole lump, againſt corruptions in life and in Doctrine; but of this more afterwards.

That which at this time I inſiſt on, is, To ſhew what a goade and ſpurre to all purity and holineſſe in Doctrine and Manners the, conſideration of Church-Priviledges, Church-Titles, and Relations a…e Thus Rom. 6.3. Know ye not that ſo many of us as were baptized into Jeſus Chriſt, were baptized into his death? Ignorance of the extent of their baptiſm, what it did ſignifie, and oblige to, p. 194made them live in ſinne. I know nothing more to be complained of, then that people generally reſt in this, They are the Church of God; They are Chriſtians; They are baptized: but they do not underſtand what theſe things mean, nor what they oblige them unto. It would make us all tremble, to conſider the vaſt diſproportion between our Names, our Relations, and our lives. This hath occaſioned many to runne into an extremity, to ſay, We have no true Churches, no true members of a Church amongſt us; becauſe the ignorance, corruption, and prophaneneſs is ſo great amongſt us: though therein they go beyond bounds. For, this Church of Corinth was not unchurched, by the diſorders and corruptions amongſt it.

To enforce this Doctrine upon us, conſider ſome of the chief and notable Titles or Relations the people of God have, and ſee, if rightly conſidered, they would not work like fire to conſume all our droſſe. As

Firſt, The very word Eccleſia, Church: This is given to all the ſpiritual Societies and Aſſemblies that we read of in the Scripture▪ converted to the true Faith. Thus the Church of Corinth, the Churches in Aſia. Now how great a matter is this very word Church? For a people to be a Church, the word ſignifieth as much as a company of people called out of the ignorance, idolatry, and prophaneneſſe of the world, to worſhip and ſerve God in his way, and to obey his Laws. So that when men come to be of this body, they are to renounce all their former prophaneneſſe and wickedneſſe, and live a life conformable to the Word, which is the Churches Charter, and by which it walketh. Thus all our Congregations ſhould be men called out of the ignorance and prophaneneſſe of the world, to live according to Gods Rule. But where are the perſons or the Societies that do this? Are not many of our Aſſemblies in the world and of the world ſtill, in reſpect of converſation? There will be ſcandals and offences in the Churches of God too often; but woe be to ſuch, who by their prophaneneſſe, idolatry, and wickedneſſe, give ſo many ſcandals as to make us accounted a Babylon, a Sodome, or as the world. Indeed, they who do thus charge us, go beyond their line: for we have a true Church, and a true Miniſtry, and true Ordinances; only the lives of men are generally ſo corrupt and wicked, ſo ignorant and beaſtly, that they are ſpots in our Aſſemblies, and a grievous reproach to that holy Profeſſion which we have taken upon us. So then, if we would have our Congregations and perſons freed from all theſe defilements, remember what the word Church is; a company called out of the world. And as for ignorant and prophane men, the orders of Chriſt are to endeavour their reformation, but if they continue obſtinate, then they are to be caſt out. As the Clouds that are exhaled from the earth, which though terreſtrial in nature, yet follow the motions of the Heavens; ſo though in our original we be of the world, and are duſt and aſhes, yet by this heavenly call, we are wholly to live a heavenly converſation. Is it for Starres to be like the dung of the earth? Is it for a Church to be a prophane, ignorant, and worldly people? Oh, this very title ſhould raiſe up your hearts! Are we not a Church, perſons called out of wickedneſſe? Why then are we ſuch Apoſtates, as to degenerate from our Titles and Names? If Chriſt complained of thoſe that had made the material Temple a den of thieves, Mat. 21.13. will he not alſo of ſuch, who ſhall make his Church a ſtew, a dunghill, a place of wickedneſſe and ungodlineſſe? I beſeech you know theſe things, and conſider them better: If you would have the Name of a Church, have the nature, Life, and operations of a Church.

Secondly, The conſideration that we are the people of God, in a more peculiar manner then all the Nations of the world, that do not know God. This alſo ſhould affect us. This is that Covenant of Grace God enters into, I will be their p. 195God, and they ſhall be my people, Jer. 7.23. 2 Cor. 6.16. Yea, a peculiar people; Gods Jewels, Gods Treaſure, Deut. 26.18. Pſal. 135.4. Tit. 2.14. Now conſider how great an obligation lyeth upon ſuch as are Gods people: They draw nigh to God in all duties of Communion, and God draweth nigh to them in all diſpenſations of grace. But how much holineſſe, faith, and purity, is required of ſuch? Did Ahaſueros command thoſe Virgins to be ſo many daies perſuming and preparing themſelves to come into his preſence, what preparation then ought to be in us, when we draw nigh to ſuch an excellent Majeſty? If you ask what are the duties of Communion with God? Prayer and other religious approaches are: And if we did know what theſe things were, we would throw away all our rags, and every thing that may offend his pure eyes.

Now herein people not diligently meditate, Whoſe ſervants do we profeſſe our ſelves to be? Into whoſe preſence are we going, when we come to pray and humble our ſouls? May we not ſay to every prophane and formal man, Know ye not, that Prayer is a Communion with the moſt high God? Know ye not, that the Word you hear, is the Word of the great and living God? And if ſo, Why doeſt thou ta…e no more heed? Why doſt thou not prepare thy ſelf with fear and trembling? So that if people would conſider what it is to come and ſtand before God, how the Angels cover their faces, this would make them diligently throw away all their unſeemlineſſe upon them. Remember him in the Parable, that came without a wedding garment, Mat. 22.12. So then, think of this more, how great that God is, how precious and choice thoſe duties are, which you go about.

Thirdly, If we did conſider, That the Word of God is the Rule all ought to walk by, when once they give in their names to Chriſt: This alſo would be a ſpecial antidote againſt all ſinne. You that are Chriſtians, are not to live as you liſt, to make your covetous, ambitious, or malicious luſts your laws, but you muſt take Gods Word to be your guidance. Thus David profeſſed of himſelf, that he made the Word a light and lanthorn to his feet, and thereby he was forewarned from ſinne, Pſal. 19. So a young man, though unruly and maſterfull, yet he may cleanſe his way by attending unto Gods Word, Pſal. 119. This is the ſpiritual Bath that may waſh away all our filth. Now where is the man that attends to this? Doth the Bible allow me to be thus and thus prophane? Doth the Word of God ſuffer me to be thus licentious? Oh, ye know not what you do! Should ye not know, that when you are Baptized, that thereby you do profeſſe a ſubmiſſion to Chriſt and his Laws, to walk in an orderly conformity thereunto: What the Word ſaith do, you will do; what that forbids, you will abſtain from: Yet how few do order their converſation hereunto; Oh, that we might prevail with you in this particular! Take the Bible to be your Guide, to be your Rule; write after that Copy: Let it be that heavenly Glaſſe, according to which thou wilt dreſſe thy ſelf. Know ye not, that this is the Law you must walk by, you muſt think and ſpeak by.

Fourthly, The very name and title of a Chriſtian, if men did conſider how much were in that, what great alterations and changes would it make. Thou glorieſt in the title of a Chriſtian: Thou wouldſt judge it the greateſt reproach that could be, to be accounted no Chriſtian. But what is a Chriſtian? not a meer title, a meer idle name, it is as much as one anointed with all the graces of Gods Spirit. As Chriſt was therefore called Chriſt, becauſe he was annoinned by God with all abilities and ſufficiency for that work of Redempt…on; ſo we are called Chriſtians, because we as Members from that Head, are anointed with fit graces for our particular places and Relations. So that this ſpiritual and precious oyntment is poured upon every one that is a Chriſtian indeed. But as God complaineth of ſome, Rev. 3.9. who ſaid they were Jewſ, but were not, but of the Synagogue of Satan; ſo God will in time judge all thoſe that ſay they are Chriſtians, and are p. 196not, but are of Satan, doing his work. Now if you look into many a mans life, you may call that no more Chriſtianity, then a noiſome dunghill a bed of Spices. What is Chriſtianity? ſaid Nazianzen; and he giveth this definition, foreign, a likeneſſe or reſemblance of God, according to mans ability. As if a man ſhould ſay, Thou wert a rich man, and thou findeſt thy ſelf in extreme poverty: That thou art an healthfull, ſtrong man, but thou findeſt thy pains and infirmities. What? Wouldſt thou regard the titles and names of things, if thou find the clear contrary? So it ſhould be here; I am called a Chriſtian, but I have not the humility of Chriſt, the meekneſſe of Chriſt, the zeal of Gods glory which Chriſt had: What will this name avail me, when the reality is wanting. I intreat you think of this more.

Fifthly, The conſideration of a Believer, hath much efficacy likewiſe in it, and ſhould be like fire in our bowels. Doeſt thou believe? Art thou no Atheiſt, no mocker and ſcorner, no ſcepticall, or diſputer in matters of Religion, but a ſerious, ſtedfaſt, and conſtant Believer? this is enough to make all within and without thee conſonant to Gods will. For take but two or three particular Objects of thy Faith, which thou ſaieſt thou doeſt with thy whole heart believe, thou canſt not, thou dareſt not deny them. As

Firſt, Thou believeſt there is a God, who is omniſcient and omnipotent, who judgeth the world, whoſe eyes are alwaies upon thee. David was much affected with this, That God knew his ſiting down, and riſing up, and that he could not go from his preſence, but God was every where preſent with him, Pſal. 139. Now if you do believe this indeed, how dareſt thou do thoſe things in ſecret, which thou wouldſt not have the world know? Is not God in thy Chamber, in the Cloſet with thee? And ſo, How dareſt thou have heart-ſinnes, ſaying, All is well becauſe the world doth not behold it? Thou haſt proud thoughts, malicious thoughts. How dareſt thou do this, if thou doeſt believe the eye of God is upon thee? Oh then, when thou art ſolicited to any evil way, ſay, Oh, my ſoul, knoweſt thou not that God is here! Am I afraid of a mans eye, and yet he cannot damn me, he cannot throw me into Hell? and do I not tremble at Gods eye?

Secondly, To inſtance no more, Thou believeſt a Day of Judgment appointed, when all men muſt appear to give an account of what they have done in this world, when Chriſt ſhall come as a Judge in flaming fire, to take vengeance upon all that obey not the Goſpel. Thoſe Lamps that the fooliſh Virgins had, as well as the wiſe, are that outward profeſſion of Chriſts coming, and an outward preparation to meet him. Now to believe ſuch a day coming, of ſo impartiall a Judge, in ſuch a terrible manner, might it not take off every man from his deareſt ſinnes? The Apoſtle ſpeaking (2 Pet. 3.11.) of this expectation, and how the whole world ſhall be then on fire, he cryeth out, What manner of perſons ought we to be? For Heathens and Atheiſts that believe not this Day, it's no marvell, if they eat and drink and take no care; but how is it, that thou a Believer of theſe things, art not in Prayer often, in faſting and humiliation in reference hereunto?

Ʋſe of Inſtruction. The reaſon of the deluge of all errours and prophaneneſſe, is for want of good logick: They do not inferre good concluſions from good Premiſes. For to be a Church, to be Chriſtians; to be Believers of ſuch ſure and certain things, do not thoſe inferre to all, What manner of perſons ſhould we be in all godlineſſe and holineſſe of Converſation? Do you not know theſe things? Are not theſe things acknowledged by all? How then can wickedneſſe and ſinne be found in any mans life? Oh, men be either deſperate Atheiſts or, mad fools! Atheiſts, if we believe not theſe things; fools, if we believe, yet our lives not anſwerable thereunto. What wilt thou plead at the day of Judgment? What will thy own conſcience ſay for thee? Wilt thou not become immediately p. 197ſpeechleſſe, not able to open thy mouth, when God ſhall command to take ſuch a ſinner, ſuch a wicked man, and bind him hand and foot, and throw him into Hell? If theſe things be not true, deny them; if you cannot, you dare not deny them, then go home, and mourn in ſecret, and meditate in ſecret on theſe things.

Know ye not, that ye are the Temple of God?

The Introductive Preface hath been diſpatched, we come to the Aſſertion it ſelf; and therein we are to conſider the Subject, who are compared. And

2. To what they be compared. And

Laſtly, The ground or Reaſon of the compariſon.

The Subject compared, is, [Ye] Ye are the Temple of God.

This [Ye] may be taken both Collectively, as a Church, a Community, a Society; as the Temple was not one ſtone, but a multitude of ſtones artificially built together. And

Secondly, Diſtributively. [Ye] that is, every man is the Temple of the Holy Ghoſt. As 1 Cor. 6.17. Your bodies are the Temple of the Holy Ghoſt. But the firſt ſenſe, is here chiefly to be retained; he ſpeaketh to them as a Church.

2. Here is the Matter we are compared to, The Temple of God. How the word Temple is uſed in Scripture.I ſhall ſpeak more of this in verſe 17 Only the word [Temple] is uſed ſometimes for that magnificent and glorious building of Jeruſalem, where God had appointed all his worſhip. Sometimes it is uſed for Heaven, as being that glorious Palace wherein the Majeſty of God doth effectualy demonſtrate it ſelf. The Hebrew word foreign ſignifieth any large Palace, or Tower, any Kingly Houſe; and is attributed to the Tabernacle, 1 Sam. 1.9. It's uſed for Heaven as Gods Houſe, Mich. 1.2. and Pſal. 11.4. From Templum comes that word Contempl…r, becauſe all behold the glory of the Heavens; as alſo ſome ſay, Conſidere from ſidus. But metaphorically, the word ſignifieth,

Firſt, The Body of Chriſt. Deſtroy this Temple (ſaid Chriſt) and in three daies I will build it up, Joh. 2.19.What it doth ſignifie. And if the Temple were holy becauſe of the Schechinah, the habitation of Gods preſence there, how much rather doth Chriſts body deſerve to be called the Temple, becauſe the Godhead dwelled in it ſo fully, for the company of Believers aſſembled and joyned together in the ſervice and worſhip of God? So that as God promiſed to commune with the people of Iſrael from between the Mercy-Seat, and did there graciouſly exhibite himſelf; ſo it is here. Thus then, as the Temple was a peculiar place dedicated to God, wherein God promiſed his gracious preſence, ſo it is with a company of Believers joyned together in a Church way. Concerning the holineſſe of the Temple, more in verſe 17.

Doct. Of Gods ſpiritual Temple.That the People of God met together to worſhip him according to his way, are the Spiritual Temple of God.

The ancient Temple was not more glorious and admirable to the humane eye, then ſuch Societies ſhould be to the eye of Faith. Thus Antichriſt is ſaid to fit in the Temple of God, 2 Theſ. 2.4. that is, in the Church of God, where the true Church was. And learned men think, that latter part of Exekiel's propheſie, though very obſcure, concerning the meaſuring of the Temple, is nothing but the Promiſe of the building of the Church in the new Teſtament, in an heavenly and glorious manner. The Scripture p. 198delights to allude to thoſe ancient uſages in the Old Teſtament. So that Evangelical Duties, are ſometimes called Sacrifices; thus the people of God, a Temple, in this place.

To open this Doctrine,What there is in the Church aluſively to the Temple. let us conſider what is in the Church alluſively to the Temple. And

Firſt, The Materials for the Temple were to be poliſhed and fitted by art, ere they could be made part of the building: The trees and timber of themſelves, the ſtones of themſelves, were not fit for that goodly ſtructure; but they had Inſtruments of art going over them to prepare them; and thus it is ere a people come in to be made Members of a Church: indeed, there muſt be a Divine efficacy and power paſſing over them. We of our ſelves, have not Faith, have not preparedneſſe for ſuch Church duties, till God doth enable us. Look we therefore, how we come into the Church of God. How is it brought about, that we are ſo? If there be nothing but nature and cuſtome, or becauſe we are born in ſuch places; if we have no more for our being Chriſtians, then Jews have for being Jews. Turkes for being Turkes; this is not to be Gods Temple indeed. No; that muſt be ſaid to thee, which was to Peter, Fleſh and blood hath not revealed this to thee, Mat. 16.17. Hence the Church of God is compared to a Vineyard, to a Garden; all which are not naturally ſo, but by art and induſtry are made ſuch. Thus, it is here; whatſoever our Societies and Meetings are in reference to God, it is wholly of his making.

Secondly, The Materials of the Temple were very excellent and precious, of gold and ſilver, &c. not hay and ſtubble. The beſt ſtone, the beſt wood, that would not putrifie; and all things were covered over with gold, and the gold was to be pure gold; even the very ſnuffers were to be of gold. Now what did this repreſent, but to ſhew what kind of people thoſe ſhould be, who were of the Church of God; even as much differing from the others, as gold and precious ſtones from pibble ſtones; as precious wood from bryers? So then, if we be the Temple of God, we ought to be a people of more noble and heavenly Converſation then the world can reach unto. There ought to be no ſinfull debaſing waies amongſt us. As Michall, though falſly, ſaid to David, dancing before the Ark, Thou haſt made thy ſelf like one of the vile fellowes of the Land; it is thus truly with thee, if thou runneſt into any exceſſe of ryot that the world greedily purſueth, Thou haſt made thy ſelf like a Dunghill, not Gods Temple.

Thirdly, The Temple was full of external glory: A magnificent place, admired by Heathens. And we ſee what weeping there was of the old men, that the glory of the latter Temple was not like that of the former, Ezra 3.10. Now the glory of Chriſtians is likewiſe great, but in a ſpiritual and heavenly way. The Church is all glorious within, Pſalms 45 13. The Goſpel that is preached, is ſtiled a glorious Goſpel, 1 Tim. 1.11 And the Spirit of God, The Spirit of glory, 1 Peter 4.14. It's promiſed, That the glory of the ſecond Temple, ſhould farre exceed that of the first, Hag. 2.9. Now how was that made good? not in any outward glory, but becauſe Chriſt in a ſpiritual manner, did reform all thoſe corrupt Doctrines, and did ſit as a refiner to purifie the Sonnes of Levi. This was glory, to have the ſpiritual worſhip of God. It's true, this is not the glory of the world, which the Devil ſheweth, and ſo many do fall down and worſhip it; but to a ſpiritual eye, that judgeth ſpiritually theſe things are the greateſt glory. Who would think that the Preaching of of the Goſpel deſerved ſuch a Title as a Kingdom, and a Kingdom of Heaven? p. 199The moſt ſublime and tranſcendent perfection that can be: Yet, What is more ordinary in Scripture, then to dignifie it by that Name? Do not then account the glory of the Church to lye in goodly Edifices, in glorious Ornaments, in ſtately Images, but in pure Doctrine, Godly Government, and an Holy life. Such times, are glorious times; ſuch Adminiſtrations uſe to raviſh a godly heart. David cryed out, How amiable were the Tabernacles of the Lord of Hoſts? Pſalmes 84.1.10. And one day there, was better then many any where elſe. And all, becauſe of the Spiritual enjoying of God in them. It's the excellency of a Pearl to be in its native luſtre; to paint that, would diſgrace it; ſo it's the excellency of all ſpiritual Ordinances and Inſtitutions, to be in their pure native appointment; and to adde to them by goodly Inventions, is but to diſparage them. Jeſus Chriſt, had no external glory, yet to the Spiritual Believer, Chriſt is precious, as Peter ſaith, 1 Peter 2.7.

Fourthly, The Temple was in a peculiar manner holy, in reſpect of other buildings, as the Apoſtle ſaith in the next verſe. Now when we ſay it was Holy, we do not mean an holineſſe inherent, as Angels and men are holy, but of Dedication and Conſecration; a relative holineſſe; being ſet apart by Gods ſpecial Command to ſuch an uſe. And therefore the Synagogues of the Jews, neither our material Churches have ſuch an holineſſe; as is to be ſhewed, when we come to the 18 verſe. For that is a neceſſary point to handle, to take of men from ſuperſtitious thoughts about holy places.

Among the Jews, there was a relative or typicall Holineſſe: The Temple was an Holy Temple, Jeruſalem is called the Holy City; yea, every Jew, is called an Holy perſon, Mat. 4.5. and Gentiles are unclean, as appeareth by that Viſion to Peter, Call no man unholy or unclean, Acts 10.38. But of this more. This is enough, to ſhew that the Temple was peculiarly dedicated to God, and had a relative Holineſſe. Thus all Believers, they are in a ſpiritual manner Dedicated to God: They are ſeparated from the world, and ſinne: They are not to live in the ſame wickedneſſe and impiety, as men of the world do. Oh Beloved, What a ſtrong Obligation is this to us all to live holily! We are ſeparated from the world: We are not to have ſuch thoughts, ſuch lives, ſuch affections as the world hath. Procul, O Procul eſſe prophani, they would cry, in reſpect of their heatheniſh Temples; and this is much more true of the Church of God. Moſes was commanded to pull off the ſhooes of his feet, becauſe the place was holy, Exodus 3.5. Oh, much rather muſt thou pluck off thy ſinfull luſts, thy carnal pleaſures! For God is holy, and the Ordinances are holy, about which thou art converſant.

Fifthy, Becauſe of this relative Holineſſe, it was a Capitall crime to defile this Temple. There were Porters ſet at the Gate, to keep out all unclean things, 2 Chron. 23.19 No unclean thing might be brought therein, and ſo it is here; becauſe the people of God are a company joyned in ſuch an holy manner, for ſuch holy ends. Therefore they are commanded to caſt out all unclean perſons, 1 Cor. 5. ult. Here comes in the Neceſſity of godly Diſcipline and Excommunication, which is meerly medicinal, not vindicative; for edification, not deſtruction. Thus the inceſtuous perſon, an unclean veſſel in this Temple, he was to be caſt out: Caſt out from among you that wicked perſon, 1 Corinth 5. The Church ſhould be like an excellent diſciplin'd Army. Therefore if any man walk foreign, diſorderly, note ſuch a man, and withdraw from him, that he may p. 200be aſhamed, 2 Theſſalonians 3.11, 14. 1 Corinth. 5.7. the Apoſtle commands them to purge out the old leaven, the wicked perſon, that they might be a new lump, a choice and holy company, worſhipping God in Spirit and Truth. This ſpiritual Sword is in the Church, as the temporal one in the Common-wealth. Neither is this power given in vain, but that men who do ill, might be afraid. In the Primitive times, this godly Diſcipline was admirably executed, as appeares by Tertullian and Cyprian, but when this weeding-hook was laid aſide, or abuſed, Gods Garden was runne over with weeds.

Laſtly, That which was the glory of the Temple, and the life of it, was Gods gracious preſence. From thence he did hear prayer, there he accepted Sacrifices, thence he commanded bleſſings. His promiſe was, that he would put his Name there, and this ſtill continued in Gods Church. When two or three are gathered together in my Name, I will be there in the midſt of them, Mat. 18.20. Though God be every where in the world, yet his gracious preſence is only in his Church. This is the Cloſet or Privy-Chamber; this is the Garden wherein he walks.

Of Gods preſence with his Church.Now Gods gracious preſence in his Church, is diſcovered theſe waies.

Firſt, Here only are the Priviledges of grace: Here only is Juſtification, Adoption, Sanctification. This is the Pool of Betheſda, wherein the Angel comes down. Through all the world be Gods, yet his Church is the place of his gracious favoures. This is the Ark in which ſalvation only may be had. There is no pardon of ſinnes among Heathens; God indeed, doth many times differ his temporal judgments upon Heathens, and he heareth their prayers and groanes, as their natural deſires, even as he doth the young Ravens; but their is no gracious anſwer of any Prayer, nor any pardon of the leaſt ſinne. Thus they are, as ſome places of the earth, where (they ſay) it is alwaies night; Ice and cold alwaies, no Sunne beames to comfort and refreſh.

Secondly, Here only is the Foundation of all graces, or the Mediatour by whom God is gracious to us As (they ſay) in Aegypt there is never any rain from Heaven; ſo all that part of mankind, which is without Chriſt, partaketh not of gracious influences of Heaven; God is a conſuming fire to them. There is no death of Chriſt, no Aſcention, no Interceſſion, no pleading for them; they come into Gods preſence without Beniamin

Thirdly, Only in the Church are ſuch perſons, who are qualified for gracious Priviledges. Here only is true Piety; here only is Faith, Repentance: Here only men do in a right manner pray to God. All thoſe moral vertues, and excellent endowments amongſt the Heathens, though gilded over, were nothing but droſſe.

Ʋſe of Inſtruction. Are the Churches of God, thus Temples of God? and ſhould every one of us be thus in particular? Oh then, how holy, how godly, how orderly ſhould all our Aſſemblies be? What Jeremy can make Lamentations bitter enough, to ſee how this Temple of God is made a dunghill? How comes ſo much ignorance and prophaneneſſe to be amongſt us? Are we not places prepared rather for the Devil and his evil Spirits to dwell with us, then Temples of the Holy Ghoſt? Know this, that your defilements are worſe then thoſe of Heathens; and therefore it's ſaid, Judgment ſhould begin at the Houſe of God, 1 Pet. 4.17. And in Ezechiel's Propheſſe, The deſtroying Angel is commanded to begin at the Sanctuary, Ezek. 9.6. Yet we ſit and hear theſe things, and do not fear and tremble. Where is Gods gracious preſence diſcovering it ſelf? How few are the men that have God and his Spirit dwelling in them, but rather their ſouls are poſſeſſed with Devils? Hence p. 201cometh that pride, that malice, that oppoſition unto all godlineſſe. Oh then, let us ſo live, that we may ſay, Such men have God, and his Spirit dwelling in them! Be men affected with underſtanding of theſe things. To ſee nothing but a man in you, nothing of God; yea, to ſee nothing but a Beaſt or a Devil in you, how contrary is it to that holy relation we ſtand in?

And that the Spirit of God dwels in you.

We have conſidered what that is, to which the Church of Corinth is compared, viz. The Temple of God: what more is to be ſaid of that, will come in the next verſe. I proceed to the ground and reaſon of the Compariſon, Why they were the Temple of God; and that followeth in the next words, And that the Spirit of God dwels in you.

The particle [foreign] hath many ſignifications or uſes in the Scripture: Here it is Cauſall, as much as foreign, for ye are. In many other places it's ſo uſed: Jere. 42. Thou art angry. And, We have ſinned. i. e. For (Joh. 2.) they ſtaid not there many daies, and the Paſſover was at hand. i. e. For. So here, you are the Temple of God, for the Spirit of God dwels in you. Thus you ſee it's a cauſall Inference.

In the Reaſon, conſider the Perſon deſcribed.

Secondly, His efficacy or operation

The Perſon deſcribed, is ſaid to be the Spirit.

2. The Relation to whom, the Spirit of God.

Thirdly, The operation or effect, it dwels in you.

The Greek word Spirit, as the Hebrew Ruach, is of a vaſt ſignification in the Scripture, I know none more boundleſſe; but when attributed to God,The ſignifica. of the word Spirit, when attributed to God. it ſignifieth either abſolutely the Divine Nature, common to the three Perſons; Joh. 4. God is a Spirit, becauſe of his moſt pure and ſimple eſſence.

2. It ſignifieth the Divine Nature of Chriſt, as when it is ſaid to be dead in the body, but quickned in the Spirit, 1 Pet. 3.18.

3. Sometimes the anger of God, and the effects of his wrath. Thus we read of a Spirit of judgment and burning, Iſa. 4. And a Spirit of giddineſſe, &c.

Laſtly, Relatively for the third Perſon in the holy Trinity. Baptizing them in the Name of the Father, the Sonne, and the Holy Ghoſt, Mat. 28.19. And thus it's uſed here, becauſe it's called the Spirit of God.

Now this Texe doth two waies prove the Divine Nature of the Holy Ghoſt.That the Holy Ghoſt is God and a Perſon.

1. From the Manner of argunig, They were the Temple of God, becauſe the Spirit did dwell in them; which could be no ſound Argument, were not the Holy Ghoſt God. And

2. Partly, Becauſe Temples w…re built to none but God; even as Sacrifices were offered to God only. And this is ſo ingrafted a truth in nature, and acknowledged ſo profeſſedly by Papiſts, that when they are charged for Idolatry, in dedicating their Temples to ſuch and ſuch Saints, they ſay, Temples indeed, are to be built only to God, but they name ſuch a Saint only for memorial, not as a Perſon they dedicate them to. But that diſtinction is a meer fig leaf, if you conſider their practice.

So that we have two Doctrines:

p. 2021. That the holy Spirit of God, is God.

2. This Spirit of God dwels in the Church.

Theſe Points will be very profitable.

For the firſt, The Holy Ghoſt is God. There have not only Heretiques of old, as the Macedonians, or of late in other Countries, as Polonia, and Tranſilvana, Servetus, and the Socinians; but even ſome in this land very lately, not only maintained privately, but have publiſhed Books on purpoſe to prove the Holy Ghoſt not to be God of the ſame eſſence with the Father and the Sonne. Indeed, there was a long contention, whether verball or real, it's diſputed between the Greek Churches and the Latin Churches, about the proceſſion of the Holy Ghoſt, whether from the Father, and the Sonne alſo, or Father only; but no doubt at all about the Deity of the Holy Ghoſt.

I intend to handle this point Practically, yet ſo, as firſt Doctrinally to inform your judgments about the truth of it: and that I may do it the more orderly, you muſt know, that thoſe who have denyed the holy Ghoſt to be God, have been divided into two waies. Either

Firſt, Such who have thought him to be no Perſon, but to be an attribute or operation in and from God, which in man we would call an accident: So that as Gods wiſdome, Gods anger and power, they do not make a diſtinct Perſon (they ſay:) So neither doth this concerning the holy Ghoſt, but is no more than the mighty power of God putting forth it ſelf.

Secondly, Others make him a Perſon, yet not a God, but in the fore-front of the Angels; they make him the chief Angel, as (they ſay) there is a Prince of Devils. But the Scripture is very clear to overthrow thoſe damnable Hereſies. And

That he is a Perſon.1. That he is a Perſon, not an attribute, appeareth, by all thoſe perſonal operations that are given to him. So that by what arguments we can prove God the Father, or any man to be a Perſon, by the ſame we may prove the holy Ghoſt to be a Perſon; as that form in which we are baptized, Into the name of the Father, of the Sonne, and of the Holy Ghoſt, Mat. 28.19. To be baptized into the name of one, argueth that one to be a Perſon: And how abſurd would it be to ſay, the Father and the Sonne are Perſons, but the holy Ghoſt is an attribute or operation? So There are three that dear witneſſe in Heaven, the Father, the Sonne, and the Spirit, 1 John 5.7. Three] he doth not ſay three things; but three (viz.) Perſons, as appeareth by the perſonal operations. Theſe bare witneſſe in Heaven] Some reade, The Spirit of God deſcended in the ſhape of a Dove; which plainly denoteth a thing ſubſiſting, not an attribute. We are ſaid, To ſin againſt him, which muſt needs imply a perſon, Thou haſt lied to God, Act 5.4. That which is here ſaid to be God is called the holy Ghoſt, verſ. 3. Thou haſt lied to the holy Ghoſt. And the ſinne againſt the holy Ghoſt ſhall never be forgiven, Matth. 12.31.

Laſtly, There is attributed underſtanding and will to him; Ʋnderſtanding, the Spirit of God ſearcheth the deep things of God, and the things of God knoweth no man, but the Spirit of God, 1 Cor. 2.11. And Will, 1 Cor. 14. where he reckoneth up ſeveral operations, Even as the ſame Spirit giveth to whom he pleaſeth. So that you ſee the Texts are ſo clear, that were not men ſadly forſaken by God, they could not deny theſe things.That he is God.

In the ſecond place, Let us prove, that it's not a chief ſpirit among Angels, but in deed, and in truth, of the ſame Nature with God.

p. 203Now ſome choice Arguments to prove this, may be reduced into theſe heads:

Firſt,Arguments. The Name of God is directly and properly (not metaphorically) attributed to him. Thus God is ſaid to ſpeak by the holy Prophets, which have been ever ſince the world begun. And if you ask, What Perſon it is in the God-head? 2 Pet. 1.21. The Prophets ſpake as they were moved by the holy Ghoſt. So that the holy Ghoſt was that God, who enlightened and moved all the Prophets that were from the beginning of the world. Thus Acts 5.4. Why hath Satan filled thy heart? thou haſt not lied to man, but to God. Ananias he thought he had only to do with men; but mark the oppoſition, not man, but God; eſpecially 1 Cor. 12.3, 4. There are diverſities of gifts, but the ſame ſpirit, the ſame Lord, the ſame God; Spirit, Lord and God. So that by what Texts we can prove God the Father to be God, the ſame we can prove the holy Ghoſt to be God.

Secondly, The holy Ghoſt hath thoſe works attributed to him, which do onelyonly belong unto a God. Such as God only can do, as Creation, Sanctification and Redemption, and miraculous operations. Theſe things do demonſtrate and prove a God; Creation, Pſal. 33 6. By the word of the Lord the Heavens were made, and by the Spirit (or breath) of his mouth th…y were created. Job 33.4. The Spirit of God made me. Thus in the Creation at firſt, The Spir…t moved on the waters, as the Hen on the eggs, giving vivifical influence. For Redemption, the holy Ghoſt concurreth to that, in preparing and fitting the body of Chriſt, and ſanctifying it to be an oblation. Hence Chriſt is ſaid, To be conceived of the holy Ghoſt, which could not be an Angel, for then an Angel would have been greater than Chriſt. And ſecondly, In the application of the Benefus, of the Redemption to the godly. The holy Ghoſt both applieth them, and aſſureth thereof, The Spirit of God that heareth witneſſe with our ſpirit, Rom. 8.16. And we are ſealed by the holy Spirit of God, Epheſ. 4.30.

Thirdly, In the works of miraculous operations. So 1 Cor. 12. all thoſe extraordinary and miraculous gifts are attributed to the holy Ghoſt. Hence he is called, The finger of God, Luke 11.12. by which Chriſt is ſaid, to caſt out Devils: And on the Feaſt of Pentecoſt, He deſcended in a mighty ruſhing wind, and cloven tongues of fire, filling all the Apoſtles with miraculous gifts, Acts 2.3, 4.

Laſtly, The works of Sanctification, Faith, Repentance, and all other graces are wrought by him: Yea he is called, The holy Spirit, becauſe that is his peculiar Office, to work holineſſe, and to ſanctifie men by the Miniſtry. Now Divines ſay, It is a farre greater work, and argueth more power to ſanctifie the natures of men, then to make a new world; yet this is conſtantly applied to the holy Ghoſt, though not ſo as to exclude the other Perſons in their order. Hence likewiſe all the means of Sanctification, viz. the Miniſtry and the gifts thereof, are alſo given to the ſame Spirit, Acts 25. Over which the holy Ghoſt hath made you overſeers.

Thirdly, The attributes and properties of a God, as well as the works of a God, are alſo in Scripture given to the holy Ghoſt; omnipreſence, filling the whole world. Whither ſhall I go from thy Spirit? None can flie from it, Pſal. 139.7. His Omniſcience, in that he ſearcheth the deep things of God, 1 Cor. 2.11. His Omnipotency, as you heard: His Eternity, called the Eternal Spirit, Heb. 9 14. Though ſome underſtand that of Chriſts Divine Nature, and being before the world, in that he made it. Unity with the other Perſons, Theſe three are one. So that having the properties of God, he muſt needs be God.

p. 204Laſtly, The religious worſhip that is given to the Holy Ghoſt, doth not onelyonly argue he is a Perſon, but a Divine Perſon equal with God. And

1. We have the Angels giving worſhip unto him; whereas John, when he would have worſhipped the Angel, he is forbidden, Worſhip thou God, Revel. 19.10. So that religious worſhip is only to be given to God. And thus the Angels in that glorious viſion ſang, Holy, holy, holy—unto God. Now it's worth your obſerving, that this viſion is attributed both to the Father, to the Sonne, and to the holy Ghoſt. To the Father that is without doubt, Iſa. 6. for there he is deſcribed as a glorious Judge in all Majeſty. To the Son, John 12.41. This ſpake Eſaias, when he ſaw his glory, and ſpake of him, viz. of Chriſt, as the Evangeliſt applieth it. Laſtly, To the holy Ghoſt, Act 28.25. That men alſo are to give religious worſhip to the holy Ghoſt, appeareth in their baptiſmal profeſſion, Being baptized into the Name of the holy Ghoſt: As alſo by that form of prayer and bleſſing. The grace of our Lord Jeſus Chriſt, the love of God, and communion of the holy Ghoſt, ſometimes …ſed in the Epiſtles. Thus you ſee the Scripture clearly determining this matter of faith: And if we cannot comprehend, how there ſhould be one God and three Perſons, eve…y one of them God, and yet but one God; you muſt remember, That faith is the captivating of the underſtanding unto a meer t…ſtimony. It's not ſcience, but faith, that Chriſtians profeſſe. In humane things, Argumentum facit fidem; in divine things, Fides facit argumentum. Neither is it any wonder, that we cannot in the creatures find an exact compariſon to repreſ…nt this, though many learned men, ancient and later, have uſed ſimilitudes, becauſe there is no ſuch thing as a God, beſides the true God. And therefore Baſil ſaid well to the He…etique, deſiring a ſimilitude to repreſent the Trinity, Da mihi alium Deum, & aliam trinitatem tibi oſtendam. Thus we have laboured to eſtabliſh your faith in this neceſſary point.

Why the holy Ghoſt is called Spirit.Now I ſhall ſhew, Why the holy Ghoſt is called foreign, Spirit. The word at firſt did ſignifie wind, Why then doth the Spirit of God aſſume this comparative expreſſion of wind? Or rather, Why is he called a Spirit? Even for theſe Reaſons,

Firſt, Eſſentially: For the ſimplicity and purity of his Eſſence; and this is common to every other Perſon, for God is a Spirit.

Secondly, Hypoſtatically: For his perſonal propriety; becauſe he proceeds from the Father and the Sonne by way of ſpiration; the manner whereof we cannot comprehend, no more than the generation of the Sonne.

Thirdly, Effectively: Many wayes:

1. For the Incomprehenſibility of the actions of the Spirit. John 3. The wind bloweth where it liſts, and no man knoweth from whence it comes: ſo is the Spirit.

2. The Diverſity of his operations: As the breathings of the winde is from ſeveral corners; the Spirits diſpenſations have not been alwayes alike.

3. For the Efficacity, moving the hearts of men to love good, to hate evil.

4. For the Impoſſibility of reſiſting this.

5. For the Neceſſity of it to every good worke, as the winde is to the ſhip.

Ʋſe. Is the holy Spirit God? Then take heed of that blaſphemous ſcoffing, which many carnal and wicked people are guilty of, which is to mock at the very name of the Spirit. If a ſinne againſt the holy Ghoſt be unpardonable, and doing deſpite unto the Spirit of grace, leaveth a man in an impoſſibility of recovering: p. 205How dareſt thou let thy heart and tongue be thus ſet on hell fire? Thy body and ſoul is to be the temple of the Spirit? Thy duties are to come from this Spirit, and doeſt thou deride it?

Ʋſe of Admonition. Take heed of entituling thy own fancies, and deluſions to the Spirit of God. For ſeeing the holy Ghoſt is God, it muſt be a capital crime to make ſuch ſinfull fancies and thoughts that come from thy corrupt heart, to flow from the holy Spirit of God. If to counterfeit the publick Seal, or Coin of a Land, be a capital crime, How great a ſinne is it, to …ake thy ſinfull and carnal affections, as if they were the workings of Gods Spirit?

And that the Spirit of God dwels in you.

Two Propoſitions (you heard) were contained in theſe words:

Firſt, That the Spirit of God, is God; which hath been demonſtrated.

Secondly, That the Spirit of God dwels in his Church.

We therefore proceed to this ſecond Doctrine. And now to open this, let us conſider,

Firſt, What the phraſe, to dwell in the Church implieth.

Secondly, How he dwels there.

As the Spirit of God is ſaid to dwell in us, ſo in other places,Of the Spirits dwelling in us. God promiſeth to dwell in his people, 2 Cor. 6 16. And Chriſt is ſaid, To dwell in our hearts by faith, Epheſ. 3.17. All which are not to be underſtood of any viſible or local habitation, much leſſe comprehenſive, that we cold comprehend God, for he is (as he ſaid) one whoſe circumference is every where, and center no where: The Heaven of Heavens cannot contain him; but it is meant in a myſtical and ſpiritual manner.

Now this phraſe, To have the Spirit dwell in us, denoteth,What to have the Spirit dwell in us implieth.

Firſt, The propriety that it hath to us, that we are his poſſeſſion, as an houſe is a mans own, where he is Lord and Maſter. And this is worthy of conſideration, That we who once were the Devils, he dwelt in us, He ruleth in the hearts of the diſobedient, Epheſ. 2. have now him expelled from us, and the Spirit of God taking us for his poſſeſſion. We pity perſons bodily poſſeſſed, that they foame and rore, and are throwne ſometimes into the fire, and ſometimes in the water; but he who is a wicked man, the Devil poſſeſſeth his ſoul more dreadfully: he puts him upon anger, malice, upon unclean luſts, and noiſome filthy wayes; and though many be of the Church viſibly, yet in regard of their own particular, they are thus poſſeſſed by the Devil, who hath their heart, their eyes, their tongues, their whole body; ſo that they ſeem to be a walking Hell: So that herein is a wonderfull change, when the Spirit of God comes and takes poſſeſſion of a people, who before were captives to Satan, and led aſide according to his will, 2 Tim. 2.26.

Secondly, When it's ſaid, The Spirit of God dwels in a people, it ſuppoſeth, That he doth faſhion and prepare them for himſelf: For every lodging is not fit for ſo noble a gueſt; but as great men carry their rich furniture with them, to have convenient lodgings; ſo alſo doth the Spirit of God, raiſe up a people by illumination, and ſanctification to be a fit habitation for him: As they ſay, Anima fabricat ſibi domicilium; The ſoul… makes the body ſo curiouſly organized and diverſified for it's ſelf to be in: p. 206So much more doth the Spirit of God put ſpiritual life, and quicken up our dead hearts, that we may be prepared for the enjoyment of him. It's ſaid, The Spirit of God moved upon thoſe waters, Geneſ. 1. that covered the deep, when the earth was without forme, or void. Thus the Spirit of God doth take us out of our natural confuſion, and horrible darkneſſe, and makes us comely with thoſe ornaments he puts upon us: So that as it is impoſſible to have the Sunne, but withall we muſt enjoy glorious light: So we cannot have the Spirit of God, but withall many precious and heavenly gifts will be beſtowed upon us. Oh then, how few perſons, how few Congregations can endure the luſtre of this Doctrine? What heavenly or precious jewels have they of Gods Spirit?

Thirdly, When it's ſaid, The Spirit of God dwels in us, it denoteth, The familiarity and condeſcending Communion that God vouchſafeth unto his children. To dwell with one, is an act of communion. Hence 1 Peter 3.17. Husbands are commanded to dwell with their wives. Our Savior expreſſeth this familiarity by John, I will come in, and ſup with him, and he with me, Revel. 3.20 So that what was ſpoken of Moſes, as ſo rare a priviledge, He ſpake to God face to face, as one friend ſpeaketh to another, in ſome kinde of ſenſe, though not after the ſame manner, is true of every godly perſon. Hence the Spirit of God is ſaid to enable us to cry Abba Father, Galat. 4 6. which though it ſuppoſe a filial reverential frame in us, yet alſo godly boldneſſe and confidence: Hence he is alſo ſaid, To witneſſe with our ſpirit, that we are the children of God, Rom. 8. So that children being admitted to ſit at their Fathers Table, have that bread, which dogs may not eat of. They have that Pearle, which muſt not be caſt to ſwine: But who are the people that God doth thus honour? How few are ſuch favourites? How many are amongſt us, that are not admitted with Moſes to come to the top of this Mount? They know not what Communion with God meaneth, what thoſe filial cryes of Abba Father are. Certainly, a rational man doth not more differ from a beaſt, than a ſpiritual man doth from the beſt rational man that is: That as a worme knoweth not what reaſon and arguments are the beſt; ſo learned and able men without grace, do not know what this enjoying of Gods Spirit and communion with God is; we ſpeak, though not in an unknown tongue, yet unknown matter to ſuch men.

Fourthly, In that the Spirit of God is ſaid to dwell, it denoteth, A permanent and conſtant abode in his people. For this you muſt know, The Spirit of God is many times working, where yet he doth not dwell. There is a great difference between tranſient motions, and conſtant manſions of Gods Spirit. Hypocrites and reprobates have the former, but not the latter. They that wrought miracles had the Spirit of God moving in them, but not dwelling in them: Even Balaam in that prophetical paſſage about Iſrael, had a tranſient motion, or a blaſt of this Spirit; but the Spirit of God did not abide in him: Yea hereby Caiaphas, being high Prieſt that year, was moved to ſay what he did, It's expedient for one to die for many; but yet he knew not what he ſaid. So that there is a great difference between the tranſient motion of Gods Spirit, and his conſtant inhabitation. Thus many, not truly ſanctified, have the common gifts of Gods Spirit; they have abilities in prayer, enlargements, ſome joyes, all which are of Gods Spirit moving in them, not dwelling in them. And truly this is a dangerous Rock, upon which many ſplit themſelves, taking tranſient gifts of Gods Spirit for permanent graces; ſometimes they are hardly diſcerned, as the Rockes that are under water. But of this necceſſary point more.

p. 207Fifthly, The Spirit dwelling in us, doth denote, The intimateneſſe and inward efficacy it hath. It doth not onelyonly dwell with us, but in us, which denoteth great intimateneſſe. Thus the Apoſtle often complaineth of the Law of ſinne that dwelt in him, Romans 7. becauſe of the inward natural power of it, that whenſoever he would doe good, evil was preſent with him: It was alwayes at hand to infect and pollute. So that by this is declared, how powerfull and inwardly efficacious the Spirit of God is in his people. Hence he is ſaid To make interceſſion with groanes unutterable, Romans 8.26. which could not be without a wonderfull ſecret, and hidden deep working of the Spirit, even in the depths and bottome of our ſouls.

Thus you have heard, what the phraſe doth imply. Now let us proceed to ſhew, How the Spirit of God dwels in his Church, and afterwards, Wherein his dwelling doth manifeſt it ſelf. For, as original corruption is alwayes breaking out; it's not a dull, idle ſinne; it's Peccatum actuoſum, though not actuale: So the Spirit of God is compared to fire, becauſe of the powerfull and active nature it hath in the people of God: Fire doth aſſimulate every thing to it ſelf: Thus men filled with the holy Ghoſt, are made exceeding ſpiritual, endeavouring to make all like themſelves.

Now ſeveral wayes we may conſider of the Spirits dwelling in the people of God.

Firſt, There is an eſſential dwelling, or a gracious dwelling, by a ſpecial manifeſtation of more peculiar favours; we doe not ſpeak here of an eſſential dwelling, for ſo the Spirit of God is every where, Whither can I flie from thy preſence? Pſal. 139.7. Thus he hath the ſame divine Attribute, as God the Father and the Sonne have. Thus he filleth the whole world; But we ſpeak of his gracious preſence. Now how to make a difference between his eſſential preſence, and his gracious preſence, is impoſſible for men to expreſſe, becauſe our knowledge of God is onelyonly apprehenſive, not comprehensive. We ſee all the Schoolmen, labouring to this very day, to ſhew how an Angel is preſent, and yet they have not waded out of thoſe deeps. OnelyOnly thus much we may in ſobriety ſay, That though the Spirit of God be every where, yet he is ſaid to be in his Church, becauſe of thoſe peculiar and gracious operations, which he produceth in them, and no where elſe. Even as God is ſaid to be in Heaven, though he be in Earth, and no where elſe, becauſe there is a peculiar manifeſtation of more glory and power from him. Thus then we are firſt to conceive of his preſence. But.

Secondly, When the Spirit of God is ſaid to dwell in his Church, it may not onelyonly be underſtood of the gracious effects thereof, but alſo of his Perſon likewiſe. And this indeed I finde a very ſublime and myſterious Diſpute both among Papiſts and Proteſtants, Whether believers are made partakers of the Perſon of the holy Spirit, or onelyonly of his graces? According to many, all thoſe places, where we are ſaid to receive the Spirit, or to be full of the holy Ghoſt, they are extended no further than the gifts and graces of the holy Ghoſt: But certainly, many places, as this in my Text, are to be underſtood of the Perſon of the holy Ghoſt. For it's the Spirit (as we ſhewed) that is the ſame with God. Now the gifts and graces of the Spirit are not the ſame with God: So we are ſaid to be a Temple of this Spirit; and a Temple doth relate to a God, and to a Perſon, not to graces meerly. So that we conclude, that opinion to be farre more true, and conſonant to Scripture, which makes us partakers even p. 208of the Spirit it ſelf, as we alſo are of Chriſt himſelfe, and not of the benefits onelyonly that come by him: But the Scripture layeth downe this in a tranſcendent and myſtical manner, and it's by faith onelyonly. So that thoſe who have fancied a tranſubſtantiation into the God-head; To be Chriſted with Chriſt, and Godded with God, or to be made the Spirit with the Spirit, have thought of a phyſical and natural union; as if a drop of water were poured into the ſea, where as it is onelyonly a moral union; even as the wife is made partaker not only of the husbands wealth, but the huſband himſelf, yet not turned into his nature; and this compariſon the Scripture doth often uſe.

Laſtly, The Spirit of God dwels two wayes in his Church:

1. In reſpect of wonderfull and miraculous operations.

2. In reſpect of ſaving and ſanctifying graces.

The former way the Church of Corinth was admirable, you may reade 1 Cor, 14. & alibi, of the plenty of gifts, and divers operations amongſt them; ſo that they ſeemed herein to excell all other Churches, yet in reſpect of the ſanctifying graces, they ſeemed to be very defective; for the Apoſtle cals them babes, and complaineth he could not ſpeak unto them, as unto ſpiritual, ſo that this later way of Gods Spirit (as formerly you heard) dwelling in us, is moſt comfortable, and moſt to be regarded, though the other be more admired. The former did eſpecially belong to the Church in its firſt plantation. Hence Acts 2. we reade of the accompliſhment of that glorious Prophecy, Joel 2. To pour out his Spirit, &c. but now theſe miraculous operations are ceaſed.

Ʋſe of Inſtruction. What Congregations, and what manner of perſons we ought to be. To be meer men cometh farre ſhort of being ſpiritual men; we ought to be above ſenſe, and all humane principles. Take the moſt refined men for morality and civility, the choiſeſt for all humane abilities, yet without the Spirit of God, they are no more than Adams body, till life was brethed into him, no more than thoſe bones in Ezekiel, till the Spirit of God gathered them together. Oh that our Congregations conſiſted of ſpiritual men! Paul complained, He could not preach to them, but as carnal. The Spirit of God would lift thee up to other affections, other deſires. As the Spirit took ſome mens bodies, and lifted them up into the air; ſo would it doe to the ſoules of men; they had the Spirit of God, who ſaid, Our converſation is in Heaven. They had the Spirit of God, that did look for the coming of Chriſt: They had the Spirit of God, who had prayed with groanes unutterable, and who had joy unſpeakable: But oh we poor worms, and not ſpiritual men, cold clods of earth, deſtitute of Gods Spirit!

p. 209And that the Spirit of God dwels in you.

We have heard, what this inhabitation of Gods Spirit in his Church doth imply, and how he may be ſaid to dwell in us.

In the next place, let us conſider the ſpecial Workes and Effects of Gods Spirit in his Church. For therefore partly hath he the name Spirit, becauſe of that power and efficacy he hath in the Church. Hence he came downe in a mighty ruſhing winde, and cloven tongues of fire. So that he is called the Spirit internally, and externally; internally, for his perſonall character, whereby he proceeds from the Father, and the Sonne; Externally, becauſe of thoſe admirable effects, and demonſtrations of his preſence in the Church.

Now I ſhall not ſpeak of theſe operations, which he hath as God, The ſpecial works and effects of the holy Spirit in his Church.in creating and conſervating of the world, but what are more peculiar to the Church; in which ſenſe he is called, The Spirit of Chriſt, Romans 8.9. becauſe Chriſt by his death did purchaſe ſuch gifts and graces for his people, the efficient whereof in an appropriated manner is the Spirit of God. And

Firſt, The very miniſterial functions and abilities to diſcharge them, are of the Holy Ghoſt in the Church. For although, Epheſians 4.11. it's ſaid, That Chriſt after his Aſcenſion and triumph over Death and Hell, Gave gifts unto men: Even as great Emperours, when they ride in glorious triumph, after a final Conqueſt over their enemies, uſe to diſtribute large favours and many bountifull ſignes of honour, yet becauſe upon his Aſcenſion, he promiſed the Spirit of God in his abſence, as the divine Vicar of Chriſt; therefore 1 Cor. 12. we find all operations and diverſities of them attributed to the holy Ghoſt: And Acts 25. the holy Ghoſt is ſaid, To make thoſe overſeers in the Church of Epheſus: So that what Church-officers, or what Church-ordinances, or order we have, and what Gifts and Abilities likewiſe there are to diſcharge them. Theſe are all of the holy Ghoſt, and of the holy Ghoſt three wayes:

1. In reſpect of their Inſtitution and being. For although it's by man, that ſuch and ſuch perſons are elected and ordained to this or that Office, yet the Office of it ſelf is of the holy Ghoſt. They are not the Inſtitutions of men; nor may men appoint ſome Church-officers, which God hath not, becauſe their end is wholly ſupernatural: As it's ſaid, 2 Cor. 12.28. God hath ſet in his Church ſuch Officers, even as he hath ſet the Sunne and ſtarres in the firmament: ſo that all Officers lawfully called are of the holy Ghoſt, either immediately as at the beginning; or elſe mediately, by the order and deſignation of the Church. And as for their gifts, it's plain the extraordinary and miraculous gifts in the primitive times were from Gods Spirit. The Scripture often attributeth them to it:Doubt. Only now it may be doubted, Whether we can ſay, that the gifts and the abilities that Miniſters have now, are from the holy Ghoſt, becauſe they are got by humane ſtudy and induſtry: And is there any more required to underſtand the Scripture, than any other humane Authour, Plato or Ariſtotle? Thoſe curſed wretches Julian and Porphyrius, who wrote againſt the Scripture, they underſtood what they were ſo invective againſt, yet it cannot be thought they were inabled by the holy Ghoſt.

Now to anſwer this,Reſolution. even thoſe natural abilities and humane indowments that men obtain by ſtudy, are a gift of God; they are a bleſſing which we ſee God giveth to ſome, and not to other: It's Gods mercy thou art not a natural fool, p. 210a mad man; but when thou haſt more underſtanding, and better intellectual abilities than other, thou haſt a greater gift from God than others. Hence in our very ordinary phraſe, we ſay, ſuch an one hath an excellent gift in his memory, in his elocution, &c. And the Scripture is clear, James 1.17. Every good and perfect gift cometh from the Father of lights, which is to be underſtood univerſally both of naturals and ſupernaturals; And what haſt thou, thou haſt not received? 1 Cor. 4. Hence in the Parable, all abilities, whether gracious or natural are called Talents, and are given by one Maſter. That is the firſt thing; even thoſe excellent abilities which the greateſt Heretiques and enemies to the Chriſtian Religion had, were of God, though the ſinfull uſe of them came from the Devil, and their own corrupt hearts; They were talents of gold, and they made Idols of them.

2. As the gifts and abilities Church-officers have, are from God, ſo the right underſtanding of the Scripture, and believing the ſenſe contained therein, is in a more particular manner a gift of Gods Spirit. For although the Spirit of God doth not give us the ſenſe and meaning of the Scripture in an extraordinary manner, viz. without the knowledge of the tongues, the comparing of places together, &c. yet in and by theſe means the Spirit of God doth help us to underſtand the Scripture. I do not here ſpeak of a ſaving knowledge of the ſenſe of the Scripture, but a meer literal knowledge of the meaning thereof. This is plain by the Apoſtle, No man can ſay that Jeſus is the Lord, but by the Spirit, 1 Cor. 12 3 The very hiſtorical believing of Scripture truths is from the Spirit of God. So that here is required a more peculiar and particular aſſiſtance of Gods Spirit in miniſterial abilities, for the opening of the Scripture, then for any humane Authour; becauſe the matter for the moſt part is ſpiritual and ſupernatural; and partly, becauſe as the Prophets and Pen-men ſpake or wrote, as they were moved by the holy Ghoſt, even to every ſyllable and word; ſo the ſame Spirit of God is required, though not in ſuch a meaſure to the underſtanding of it. Hence the Spirit of God is promiſed, To lead us into all truth, John 16.13. Alas the greateſt men of parts and learning have many times been the greateſt Heretiques, and moſt ignorant of the Scripture, becauſe deſtitute of the Spirit: Yet on the other ſide, you muſt not runne into another extremity, as if the Spirit alone, without thoſe helps God hath required, would lead us into truth: for that were to tempt God, and to expect a miracle. For give a Bible in Hebrew or Greek to a man, though enjoying Gods Spirit, yet he is not able to underſtand this or that Text, without the interpretation of the language. I have been more large on this, becauſe it's neceſſary to ſhew, with how much prayer and earneſt application to the throne of grace the Miniſters of God ſhould addreſſe themſelves to their work: without the Spirit of God guiding and leading of them, they are the ſhip that wants a winde; yea, though they have many excellent gifts, and much humane learning: They are but as a ſwift horſe without a rider, while they want Gods Spirit; and the faſter they runne, the more they are out of the way. So then, put the Spirit of God, and other helpes appointed by him together, and then you will never ſplit at any Rock.

Secondly, As the gifts of the Miniſtry are thus efficiently from God, So directively alſo they are from his Spirit. The guidance and ordering of the whole Miniſtry is from the Spirit of God. When Paul was reſolved to go to ſome place to preach the Goſpel, he was ſometimes forbidden by the Spirit, and directed to go to others, Acts 16.6, 9. Thus in the word of God, preached by the Apoſtles, the Spirit of God did demonſtrate it ſelf, becauſe the Jews are ſaid to reſiſt it, Acts 7.51. therefore though it was firſt diſpenſed to the Jews, yet upon their neglect it was tranſplanted to the Gentiles. And thus truly every Congregation, p. 209every particular perſon, may wonderfully obſerve the divine guidance of the Miniſtry, that it ſhould come to ſuch a people, and not to ſuch; that thoſe who are unworthy, and trample upon it, as ſwine do the pearl, ſhould have it, and many a poor hungring and thirſting people, can never enjoy have or ſuch a Miniſtry, eſpecially every godly hearer may obſerve a divine guidance of the Word in the matter preached, how near and ſeaſonably it comes to him. The unbeliever that came to the Church ordinances, ſaw his heart and thoughts ſo judged and diſcovered, that he cried out, Verily God is among you, 1 Cor. 14.25. Thou ſitteſt and wondereſt, how the Miniſter ſhould fall on ſuch a point, how he ſhould be directed to ſuch a particular that doth ſo nearly concern thee; this makes thee ſay, Verily God is here.

Thirdly, Which is the laſt and greateſt, The efficacy and ſpiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God. Hence it is called the holy Spirit, not only eſſentially, as the other Perſons are, or by way of oppoſition to the unclean ſpirit, the Devil; but effectively, becauſe by way of title and Office (as it were) it belongs to him, to ſanctifie the gifts of the Miniſter, and to make them powerfull in the hearts of the hearers. So that although parts and abilities ſhould be in the Officers choice and power, yet the ſucceſſe and benefit is not: When Paul hath planted, Apollo watered, it's God that giveth the increaſe, 1 Cor. 3. And certainly, if the Phyſician cannot give health; the Gardener cannot make any fruit, only diſpoſeth and prepareth in theſe things; much leſſe can ſpiritual Officers in the Church cauſe the Word to open the eyes of the blinde, or ſoften the heart of thoſe that are hardened.

Thus we have ſeen how the Spirit of God dwels in the Church by reaſon of gifts only, and to be more affected with this, (though that of Graces be more excellent,) conſider,

Firſt, That the end of all theſe gifts thus vouchſafed by the Spirit, is only to profit withall, as the Apoſtle argueth, 1 Cor. 12.7. They are not for vain oftentation, neither are we to ſeek our ſelves by them, but they are to be improved for edification. Now that cannot be called profit, which is onelyonly to pleaſe the ear, to tickle the fancy, but what is to convince the conſcience and change the heart and lives of men. Oh that this were conſidered both by Miniſter, and all people! It's ſpiritual profit, that is to be looked at. Hence the Word is compared to food, which is not for the eye, but the ſtomack. The more uſefull and profitable the gifts of any are, either for inſtruction or reformation, the nearer they come to their due end.

Secondly, Conſider the plenty of theſe gifts under the New Teſtament. The Spirit of God inabled to all thoſe gifts and graces in the Old Teſtament; but becauſe they were in a little pittance or meaſure, therefore the Goſpel is ſaid to be The time of the manifeſtation of the Spirit. So that it's a great ſhame and ſinne, if both Miniſters and people partake not more of the gifts of Gods Spirit, than in the Old Teſtament, and that ſo much groſſe ignorance and beaſtly prophaneneſſe doth overflow, is a great reproach unto the times of the Goſpel.

Thirdly, The variety of them is alſo very admirable. The Apoſtle reckons up the diverſity of them. So that as it was an argument of Jacob's love to give Joſeph a party-coloured coat: Thus it is of Gods favour to beſtow ſuch diverſity of gifts. This makes the Church indeed to be in imbroidered garments.

Fourthly, The wiſdome of the Spirit is ſeen in that no one man hath all. As all men have not the ſame face, but ſome difference there is, which makes Gods providence admirable in this particular: So all have not the ſame gifts, ſome are for the word of Doctrine, ſome for the word of Exhortation; and all this is, p. 212that there being a mutual excelling of one another, there might be no envy or ſchiſme in the body.

Ʋſe of Inſtruction, What cauſe we Miniſters, and you people have, to pray for this Spirit of God, without which we preach in vain, and you hear in vain. As Moſes ſaid to God, Ʋnleſſe thou go along with us, we will not go up. O Lord, if the preſence of thy Spirit be not with us, we cannot diſcharge thoſe duties, who is ſufficient to preach? Who is ſufficient to hear? Oh it ſhould be like a ſword in our bowels, to think we feel no more of him in our Aſſemblies! Ariſe, O North winde, and blow, O South (ſaith the Church) that the ſpices may ſend forth their ſmell, Cantic. 4.16. Oh that the Spirit of God would thus ariſe in our hearts, that our gifts may be ſucceſſefull, that our graces may flouriſh!

And that the Spirit of God dwels in you.

The firſt ſort of the Spirits inhabitation in us, viz. by Gifts hath been diſpatched.

We now come to the more noble and excellent way, which doth inſeparably accompany ſalvation, and that is the ſanctifying graces of Gods Spirit. By which indeed we may gather, That God dwels in us. For as when Daniel could ſo wonderfully open and interpret the Kings dreames, they ſaid, The Spirit of the moſt high God was in him. So if you ſee a people heavenly, mortifying ſinne, walking in cloſe communion with God; you muſt needs conclude the Spirit of the moſt high God is in that man. It's not nature or moral virtues could raiſe him up to ſuch an high Pinacle as this is. And before we come to the particular effects of Gods in-dwelling after this manner, it's good to obſerve the Emphatical expreſſions that the Scripture uſeth equivalent to this of dwelling in us. As Rom. 8. there it's called, Being in the Spirit, as here, The Spirit is in us: So there, we are in the Spirit. Now that phraſe is very emphatical, and doth denote, that all our luſts and ſinnes, yea our very ſelves are (as it were) ſwallowed up, and nothing but the Spirit of God works and moveth in us. To be in the Spirit, denoteth the great efficacy and powerfull dominion in us; as men are ſaid to be in ſinne, becauſe they no longer live, but ſinne, nothing but ſinne doth appear: ſo it ſhould be with the godly. The Spirit of God, not fleſh, not corruption, not carnal or worldly principles ſhould appear in them. As the Prophets in the time of their Propheſie, were ſaid to be in the Spirit, in an extaſie, minding no earthly or worldly thing. Thus ought we to be emptied of our ſelves, and filled with the Spirit of God. Therefore John 3. it's ſaid, Whatſoever is born of the Spirit, is Spirit, in the very abſtract. We have alſo (Gal. 4) pregnant expreſſions, To live in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh let ſuch expreſſions as theſe make you aſhamed to ſee ſo much of a man, or carnal affections ſtirring in you! What believer hath theſe things in the full power thereof?

But to the Particulars:

Firſt, The Spirit of God dwels in us after a ſaving manner, in the general, By way of ſanctification of the Spirit, ſoul and body, even the whole man, 1 Theſſ. 5. This is the general. Every man is all over unclean, filthy, polluted, full of enmity to what is holy. Now the Spirit of God that makes an univerſal ſanctification of all theſe. Hence by way of Office it's called, The Spirit of ſanctification, and the holy Spirit; as Creation is appropriated to the Father, and Redemption to the Sonne, ſo Sanctification to the Holy Ghoſt. So then, as Chriſt in reſpect of his body, is ſaid to be conceived p. 213by the Holy Ghoſt; there was a preparing and ſanctifying of it for the Perſonal Union, and the work of Redemption: So the Spirit of God ſanctifieth the ſoul of every godly man; it makes every part and faculty, prepared for holy Duties in an holy man: for as the ſoul is the life of the body, that can doe no vital action without it; So the Spirit is the life of the ſoul, and that can doe no ſpiritual action without it. Oh then conſider this, all ye that heare, and ponder it in your hearts! Have you thus been conceived, and borne of the Spirit of God? Thy other birth will availe nothing, though borne rich or noble: Yea, Couldſt thou be borne a thouſand times, in a naturall way, thou wouldſt ſtill be a miſerable wretched man. What is a good or ingenuous nature? What are excellent and choice abilities, if thou art not ſanctified by the Spirit of God? Doe not thinke theſe things are fancies and notions. The Spirit of God may as well be called a fancy, as his operations, fancies.

But more particularly, The Spirit of God dwels in a ſaving manner,

Firſt, By Illumination, and opening of the darke minde of every man. Every man is darkneſſe it ſelfe, he cannot diſcerne of ſpiritual things revealed in the Word, till the Spirit of God enlighten him. Therefore the worke of Gods Spirit is great upon the minde and underſtanding of a man, it convinceth the ſoul of a man of thoſe things it never believed before, John 16.9. of ſinne, it makes a man ſee the woefull and damnable eſtate he is in. It's ſo plaine, that he cannot deny it; he believed and judged no ſuch thing once in him; but now ſuch light ſhineth in his breaſt, that he is a very dung-hill, a very hell to himſelf, and then he convinceth of righteouſneſſe, (viz.) a Goſpel-righteouſneſſe by Chriſt. Now all his workes, all his good duties are dung and droſſe; all that Religion, he put confidence in, is abandoned by him, the Spirit of God convinceth him of a glorious righteouſneſſe without him, which onelyonly is able to cover his nakedneſſe.

Againe, Another ſpecial worke on the underſtanding is, To teach, to guide, and leade into all truth. We cannot ſay, Jeſus is the Chriſt without the Spirit, as you heard, 1 Corinth. 12.3. Spiritual things muſt have a ſpirituall ability to diſcerne them. It's true, he leadeth in and by the uſe of meanes appointed; but yet he onelyonly doth efficiently diſpell the darkneſſe, and worke faith to holy Truths. So then we ſee, it's the ſpeciall worke of Gods Spirit, not humane ability, to be directed into truth: And we muſt not onelyonly ſtudy Books, but pray to God, and take heed of ſuch ſinnes, which may drive Gods Spirit from us; for then we are as a wilde horſe without a rider; like a ſhip in the midſt of the ſea, without a Pilot.

Secondly, The Spirit of God quickens and reviveth thoſe graces, that by Regeneration were infuſed to us; compared therefore to the winde, as the blowing of that, makes the flowers of the Gardens to ſend forth their ſweet ſmels: So it's here. It's not enough to have the habit and principles of grace within us; but we need a fervent and vigorous actuating of them. And therefore is the Holy Ghoſt compared to fire; and hence that phraſe, To be filled with the Holy Ghoſt, which is applied to the godly ſometimes, doth (as learned men obſerve) denote ſome actual and vigorous impreſſion upon their hearts: Their graces were now put forth in a lively vigorous way. Oh this is a bleſſed life, when a Chriſtian is conſtantly filled with the Holy Ghoſt, that doth actually make his heart fervent, duplicate page p. 212duplicate page p. 213p. 212and burning in all its duties towards God! If this were the life of the godly man, there would not be ſuch complaints, ſuch feares, ſuch doubts: Oh they cannot tell what to ſay to themſelves! They are dull, heavy, earthly. Alas! all this is, becauſe the Spirit of God filleth not thy heart; if this were working, thou wouldſt be like Ezekiels wheeles, that moved ſo ſwiftly, becauſe the Spirit was in them. Oh then, as ſhe ſaid, If thou hadſt been here, my brother had not died! So doe thou, Oh Lord, if thy Spirit had inlivened me, and moved in me, I had not …ad ſuch dead duties, ſuch a dead profeſſion! Oh where is thy Spirit? When will it breathe heavenly life and vigour into me?

Thirdly, The Spirit of God doth enable us to kill and mortifie ſinne. Rom 8. If ye through the Spirit mortifie the deeds of the fleſh. Through the Spirit.] There is no ſinne ſo deare and beloved to thee, ſo ſtrong and imbred in thee, that is as thy owne ſoule to thee; but by the Spirit of God thou mayeſt mortifie it. Never then be afraid of thoſe great Anakims. Oh thou cryeſt out, I cannot believe, I cannot be heavenly minded! Indeed thou canſt not; but the Spirit of God doth lift up his people to theſe things. Men by natural conſcience may leave many outward ſinnes, but they doe not, or cannot mortifie them; this is done by Gods Spirit onelyonly. As onelyonly by him they could caſt out Devils from the poſſeſſed; thus onelyonly by him can they ſubdue ſuch ſinnes. We ſee then, why it is that ſo many reſolve never to ſinne again, to be ſuch beaſts any more, and and yet are overcome: Alas, they goe out in their owne ſtrength againſt theſe Goliahs. Oh therefore pray, and againe pray for the Spirit of God! O Lord! here is a luſt▪ or a ſinne dwels in me, as the Jebuſite in Canaan, I know not how to be freed from it, gladly would I be heavenly, I cannot; I would be believing, I cannot; give that holy Spirit of thine unto me. Pray thus for the Spirit of God, more than for health, life, or any worldly advantage whatſoever.

Fourthly, The Spirit of God doth beſtow a filial and ingenuous ſpirit upon believers, whereby they are carried out upon Evangelical and Gospel grounds in their obedience to God. And this is a moſt precious worke, to be deſired more than all the world. An heart with ſlaviſh feares is an hell, where a man is a tormenting Devil to himſelf, and the guilt of ſinne is a gnawing worme that never dieth; but Galat. 4.6. He hath ſent his Spirit in our hearts, whereby we cry Abba Father; There is earneſtneſſe, and a Goſpel holy boldneſſe: Hence it is called, The Spirit of Adoption: Now how admirable and deſirable is this, when we through feare were ſubject to bondage, to have this Evangelical freedome of Spirit? The people of God ſhould pray and ſeek for this Spirit of Adoption, as well as of Sanctification. This would be oyle to the wheel; this would be wings and legs to thee.

Fifthly, The Spirit of God workes comfort and joy in the hearts of the godly. Hence he is called, The Comforter, John 15.26. As the Devil delights to keepe us in darkneſſe and feares, therefore he had almoſt ſwallowed up the inceſtuous perſon with immoderate grief, 2 Corinth. 2. So the Spirit of God delighteth to turne water into wine. Joy is a fruit of the Spirit of God, Galat. 5.22. Yea, it's called, Ʋnſpeakable joy in the Holy Ghoſt. Doe not therefore thinke, that the Kingdome of Grace and Godlineſſe lieth in a dejected ſpirit, in a troubled ſoule: No, it's in joy as well as in righteouſneſſe, Rom. 14.17. Thoſe doubts and ſad thoughts that do lie like a burden and load upon thee, came not from the Spirit dwelling in thee.

p. 215Sixthly, That we may have this boldneſſe and joy, the Spirit of God hath another effect, which is, To witneſſe and ſeale unto our ſpirits, that we are the children of God. Grieve not the Spirit of God, whereby ye are ſealed, Epheſ. 4.30. The Spirit beareth witneſſe with our ſpirit, that we are the ſonnes of God, Rom. 8.16. Oh what a bleſſed life is this, when all theſe works of Gods Spirit go along together, teaching, ſanctifying and comforting! This is the Mount of Transfiguration, It's good to be here. Doe not think theſe things are too great, and too good to be had in this life: For, if we be not wanting to our ſelves, if we bring our cruiſes, he is ready to pour in his oyl.

Seventhly, The Spirit of God worketh wonderfull ſupport, and even glorious rejoycing in all afflictions and tribulations. Then, if ever, it's admirable to ſee, what the Spirit of God doth in believers, The Spirit of glory ſhall reſt upon you, 1 Peter 4.14. If you reade of the Martyrs burning at the ſtake; if of the perſecutions and torments they did with ſuch invincible joy and patience endure, it was from the Spirit of glory reſting on them. Alas, we think, if God ſhould exerciſe us with ſuch ſtraits, bring us into ſuch troubles, we could never bear them. Oh conſider, there is Gods Spirit, as well as thy ſpirit.

Laſtly, The Spirit of God doth worke the prayers of Gods people. Rom. 8. It's a Spirit of prayer and mourning; he teacheth what to pray, and how to pray for ſpiritual and heavenly things, with zeal, faith and importunity; It helps our infirmities, many ſins and corruptions are apt to ſpoil our prayers, he helpeth againſt them; yea he worketh groans unutterable; he moveth the very foundations of the ſoul; and thoſe prayers cannot but ſpeed, becauſe the Spirit knoweth the mind of God. All prayers are dead carkaſſes without the Spirit moving upon them.

Ʋſe of Examination. Try whether thou art one, who haſt the Spirit of God thus dwelling in thee. Oh where is the man or woman that heareth us, that knoweth the meaning of theſe things! When Chriſt ſpake about eating his body, the Capernaites had a groſſe underſtanding therein; but ſaith our Saviour, The fleſh profiteth little, the Spirit giveth life, John 6.63. If Chriſt ſaid thus of his own body, than how much rather may we ſay, parts, duties, an outward Religion profiteth little? The Spirit giveth life, Rom. 8. Paul ſaith, If any man have not the Spirit of Chriſt, he is none of his. Thou ſpeakeſt of Chriſt, and thou hopeſt he died for thee; ſee what the Scripture ſaith, If thou haſt not his Spirit, thou art none of his.