may be perfect thorowly furnished unto all good works 2 Tim. iii. 16 17. Inspir'd purposely by this Spirit to be a way to guide us into all truth and goodness But this may all pretend to and every one turns it how he lists We must adde a second And the second is the Church for we must know this says St. Peter know it first too 2 Pet. i. 20. That no Scripture is of any private interpretation There are some things so hard to be understood both in St. Pauls Epistles and also other Scriptures says he that they that are unlearned and unstable wrest them unto their own destruction 2 Tim. iii. 16. and therefore presently his advice follows to beware least we be led away with that error the error as he calls it of the wicked and so fall from our own stedfastness ver 17. When men unlearned or ungrounded presume to be interpreters or even learned men to prefer their private senses before the received ones of the Church 't is never like to produce better The pillar and ground upon which truth stands and stays is the Church if St. Paul may be allowed the judge 1 Tim. iii. 16. The pillar and ground of truth In matters of discipline when a brother has done disorderly tell it to the Church says Christ St. Mat. 18. 17. and if he neglect to hear that let him be unto thee as a heathen man and as a Publican He is no Christian. In matters 2. of doubt and controversie send to the Church to Hierusalem to the Apostles and Elders there conven'd in Counsel and let them determine it so we find it done Acts xv 2 28. In a lawful and full assembly of the learned Fathers of the Church such shall be determined that 's the was to settle truth In matters 3. of Rites and Ceremonies the Spirit guides us also by the Church If any man seem to be contentious about them St. Pauls appeal is presently to the Churches Customs We have no such custom neither the Churches of God that 's answer enough full and sufficient thinks the Apostle 1 Cor. xi 16. If the Churches custom be for us then 't is good and true we think or speak or do If against us 't is all naught and wrong whatever purity or piety be pretended in it Nay so careful was the Apostle to preserve the publick Authority of the Church and beat down all private ways and fancies by which ways only Schism and Heresie creep in that he tells Timothy though a Bishop and one well read and exercised in the Scriptures from a child 2 Tim. iii. 14. of a form of sound words he would have even him hold fast to 2 Tim. i. 13. and the Romans he tells of a form of Doctrine to be obeyed Rom. 6. 17. so far was that great and eloquent Apostle from being against forms any forms of the Church though he could have prayed and preached ex tempore with the best had tongues and eloquence and the gift of interpretation to do it too so far from leaving truth to any private interpretation or sudden motion whatsoever Nor is this appeal to the Fathers any whit strange or in Christian Religion only first to be heard of it was Gods direction from the first For ask now says Moses of the days that are past that were before thee Deut. iv 32. Stand you in the ways and see and ask for the old paths where is the good way says God Ier. vi 16. As if he had said Look about and see and examine all the ways you can yet the old way that 's the good one For enquire I pray thee of the former Age and prepare thy self to the search of their Fathers for we are but of yesterday and know nothing Iob viii 8. See how slightly things of yesterday new interpretations new devices new guides are accounted of And indeed in it self 't is most ridiculous to think the custom and practice and order and interpretation of all times and Churches should be false and those of yesterday only true unless we can think the Spirit of truth has been fifteen or sixteen hundred years asleep and never wak'd till now of late or can imagine that Christ should found a Church and promise to be with it to the end of the World and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together Nor can I see why the Spirit of truth should now of late only begin to move and stir except I should think he were awak'd or delighted with noise and fury Nor is it reasonable to conceive a few private Spirits neither holier nor wiser than others for ought appears nor arm'd with Miracles to confirm their Doctrines should be more guided by the Spirit of truth than the whole Church and succession of Christians and Christian Fathers especially wherein at any time they agree Yet 3. not always to go so high Thou leadest thy people like sheep says the Psalmist by the hand of Moses and Aaron Psal. lxxvii 20. Moses and Aaron were the Governours of the Church the one a Priest the other a Prophet by such God leads his People by their lawful Pastours and Teachers The one the Civil Governour is the cloud to cover them from the heat The other the Spiritual is the light to lead them in the way The first protects the other guides us and we are bid to obey them those especially that watch for our souls Heb. xiii 17. Such as labour in the Word and Doctrine 1 Tim. v. 17. By such as God sets over us in the Church to teach and guide us into truth we must be guided if we will come into it In things unlawful nor one nor other is to be obeyed In things indifferent they always are In things doubtful 't is our safest course to have recourse to them provided that they be not of Corahs company that they exalt not themselves against Moses and Aaron nor draw us to it If they do we may say to them as Moses did to those Ye take too much upon you you Sons of Levi. God leads his People like a flock in peace and unity and by the hands of Moses and Aaron Thus 3. the Spirit guides into all truth because the Spirit is God and God so guides You have heard the way and means the first part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Spirits guiding The Second follows his act and motion 1. He leads or guides us only he does not drive us that 's not the way to plant truth by force and violence fire and fagots not the Spirits sure which is the Spirit of love 2. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is we told you in it Some Act of the Spirit He moves and stirs up to it enlightens our understandings actuates our wills disposes ways and times occasions and opportunities to it that 's the reason we hear the truth more willingly at some time than other Paul
the Spirit appears but why the Spirit appears now now first and not before now first visibly to the world is worth enquiry And 't is to shew the preheminence of the Gospel above the Law That stood only in meats and drinks and divers washings and carnal ordinances says the Apostle Heb. ix 10. was but the Law of a carnal Commandment Heb. vii 16. The Gospel is a Law of spirit and life the Law of Moses a dead a killing Letter but the Gospel of Christ a quickning Spirit 2 Cor. iii. 6. the Law a course of shadows the Gospel only the true light It will appear so by the next Particular we are to handle the manner of his appearing In tongues in cloven tongues in tongues as it were of fire I shall invert the order for the fire it is that gives light unto the tongues to make them for to appear of the fire then first to shew them the better For the Spirit to appear as wind or breath is nothing strange It carries them in its name Spiritus à spirando every one can tell you But that this breath should not only blow up a fire but be it self also blown into it the Spirit here appear as fire that 's somewhat hard at first perhaps to understand Yet you shall see many good reasons for it Four great ones I shall give you which comprehend more under them 1. To shew the Analogy and correspondence of Gods dealings and dispensations how they agree both with themselves and with one another 2. To insinuate to us the nature and condition of the holy Spirit 3. To signifie the several gifts and graces of it 4. To declare its operations also and effects 1. The Holy Ghost here appear'd like fire that we might see it is the same God that gave both Law and Gospel the same Spirit in both Testaments The Law was promulgated by fire Exod. xix 18. the Lord descended on Mount Sinai then in fire The Gospel also here is first divulged by tongues as it were of fire in Mount Sion The difference only is that there were here no lightnings thunders clouds or smoke as there were there nothing terrible nothing dark or gloomy here all light and peace and glory 2. Under the Old Testament the Prophets oft were Commissionated by fire to their Offices the Angel takes a live coal from off the Altar and lays it upon Isaiah's mouth Isa. vi 7. Elijah the Prophet stood up as fire Ecclus. xlviii 1. Ezekiels first Vision was of appearances of fire Ezek. i. 4 13. The Commissions therefore of the Apostles were drawn here also as it were with pens of fire that they might the more lively answer and the better express the Spirit of the Prophets 3. That the nature of the Law they were to preach might be exprest too It was the Law of love and the holy fire of Charity was it they were sent to kindle in the World 4. It was to teach them what they were to expect in the World themselves fire and faggot affliction and tribulation the lot and portion both of them and of their followers ever since 5. It was to teach them what they were to be burning and shining lights to lead others into heaven Lastly That so all righteousness Law and Prophets might be fulfilled the types of the one and the promises of the other from the first of them to the last to St. Iohn Baptists that they should be baptized with the Holy Ghost and with fire that the fire that Christ came to send into the earth and was then already kindled might now burn out into the World And all this to shew the Almighty Wisdom who thus agreeably orders all his doings from the first unto the last that we might with the greater confidence embrace the Doctrine of the Gospel which so evenly consented with the Law and was added only to bring it to perfection to raise up the fire of devotion and charity to the height 2. But not only to manifest the wisdom of the Father and perform the promise of the Son but secondly to intimate the nature of the holy Spirit Fire is the purest Element The holy Spirit is pure and incorruptible thine incorruptible Spirit says the Wise man Wisd. xii 1. No evill can dwell with it It will not mingle with humane interests By this you may know it from all other Spirits They intermix with private humours and self-respects and great ones fancies The holy Spirit is a fire and will not mix it must dwell alone has not a tongue now for this and then for that to please men and ease it self but is always pure and incorrupt Fire 2. is the subtilest Element it pierces into every part And whither can I go then from thy Spirit says holy David Psal. cxxxix 6. If I climb up into heaven thou art there If I go down to hell thou art there also If I take the wings of the morning and remain in the uttermost parts of the Sea even there also will it find me out Darkness cannot cover me thick darkness cannot hide me night it self cannot conceal me from thee O thou divine Spirit O keep me therefore that I may do nothing that may make me ashamed and hide my self seeing thy eyes will quickly pierce into me 3. Fire is an active nature always stirring always moving Nothing can be found better to express the nature of the holy Spirit It mov'd from the beginning actuated the first matter into all the shapes we see breath'd an active principle into them all renew'd again the face of the Earth when the waters had defaced it blows and the waters flow blows again and dries them up guides the Patriarchs inspires the Prophets rests upon the Governours of the People from Moses to the seventy Elders gives spirit and courage to the Martyrs Non permanebit spiritus meus in vagina says God Gen. vi My Spirit will not endure to be always as in a rusty sheath it will be lightning the understanding it will be warming the affections it will be stirring of the passions it will be working in the heart it will be acting in the hand it will be moving in the feet it will be quickning all the powers to the service of the Almighty nothing so busie as this holy fire nothing so active as this Spirit Though the nature and essence of it cannot be full exprest it is thus very powerfully resembled 3. The gifts of it more easily by this fire Seven there are numbred of them out of Isa. xi 2. The Spirit of wisdom and understanding the Spirit of counsel and ghostly strength the Spirit of knowledge and true godliness and the Spirit of holy fear all very naturally represented to us by so many properties I shall observe to you of the fire Fire it ascends it penetrates it tries it hardens it enlightens it warms it melts You have all these again in the seven gifts of the Spirit For 1. the holy Spirit
grace not of desert That 't is 4. yet a receiving sufficient full every one enough and that not single grace neither but one for another one after another one upon another That 't is 5. a general business all receiving somewhat some grace or other and that seldom or never by it self none without receiving That 6. it is from Christ from him it is from his grace and from his fulness that we receive whatever we receive That lastly grace for grace it is for some end and purpose it is that we receive it receive grace that we may say grace give thanks and acknowledge it 2. Receive grace that we may shew grace receive grace from God that we may shew it unto men 3. Receive grace even for grace it self to increase and grow in it daily more and more till both it and we come both to perfection Of all these this is the sum that in Christ there is fulness all fulness fulness in both natures fulness that contents not it self till it have fill'd others till it fill us all That from this fulness we receive receive all we have all we have though not all he has all sorts of graces fitting for us and all gratis are therefore to give thanks for it as we have received so to repay again grace for grace And of all this is the scope the Exaltation of Christ and of his grace the scope of the Text the Sermon and the day 'T is but making it yours too and then all will be full And that it may so I begin now particularly to open to you all this fulness where I am first to shew you whose it is His fulness 1. His you know is a Relative must relate to somewhat that is before His to some that was spoken of before who 's that one to whom Saint Iohn bare witness that he was before ver 15. long before in the beginning ver 1. but was fain to draw nearer e're we could see him or his fulness to draw himself into the flesh e're we could fully discern his grace or behold his glory was made flesh the word made flesh ver 14. the only begotten of the Father become the only born of a Virgin Mother before we hear of any one full of grace and truth This word this eternal word this only begotten Son of God is He this His belongs to yet this fulness then fully His when he was made the Son of Man In that first appeared the fulness of his love the fulness of his Word and Promise the fulness of his Grace and Mercy the infinite grace and favour done to our flesh the fulness of his truth and reality above all those empty types and shadows which more amus'd then fill'd the world The body that 's of Christ says the Apostle Col. ii 17. the full body of truth full bodied grace never till he took a body to make it full The Law that could not fill us the very life of things there was poured out at the foot of the Altar and all the rest went into smoke The Prophets they could not fill us with any thing but expectation fill us with good words but alas they are but wind would have proved so too had not he embodied them All the world could not fill us the fulness of time was not come upon it till the Son of fulness came all that was in it till he came was vanity and emptiness could neither satisfie it self nor us 'T is Christ that filleth all in all Ephes. i. 23. He the end of the Law the completion of the Prophets the fulness of the World To him it is that this fulness is attributed to the fulness of Christ Ephes. iv 13. In him it is it dwells Col. i. 19. So it pleased God says the Apostle there so to gather together in one all things in Christ both which are in heaven and which are in earth even in him Ephes. i. 10. Fulness must needs be his in whom all things are gathered altogether in whom earth and heaven together 2. Thus the fulness you see is his and it being the fulness of Heaven and Earth you see in general what his fulness is In particular it cannot be measured It is as high as Heaven what canst thou do deeper then Hell what canst thou know the measure of it is longer then the earth and broader then the Sea Job xi 8 9. There is no end of his fulness no more than of his greatness In him are hid all the treasures of wisdom and knowledge Col. ii 3. all wisdom and knowledge treasured up in him all in the very knowing him all the very treasures of wisdom and knowledge the choicest to be found there all even hidden and obscured by his swallow'd up in that he knows all and to know him is to know all the highest Wisdom the deepest knowledge is but silliness and ignorance in respect of his hides it self at the comparison as lesser lights do at the Suns glaring Beams in him is all knowledge and in the knowledge of him is all wisdom hidden and contained In him 2. is the fulness of grace Full of grace are thy lips Psal. xlv 3. and if the lip 's full the heart 's not empty for out of the abundance there the fulness here the very stature of fulness Ephes. iv 13. In him 3. is the fulness of truth ver 14. so full that he is stil'd the very truth it self St. John xiv 6. I am the truth the truth of the promises all the promises since the Creation All the promises of God are in him yea and in him Amen 2 Cor. i. 20. The truth of all the Types and Shadows and Sacrifices from the worlds first cradle the true Paschal Lamb the true Scape-Goat the true High-Priest Adam and Isaac and Ioseph and Ioshua and Samson and David and Solomon were but the representations of him or what was to be more substantially done by him They are but the draughts and pictures he the substance all the way To him they all related had not their offices actions or passions scarce their very names fulfilled but in him all their fulness was in him Their truth and all truth besides the doctrine of truth never fully delivered never fully revealed or known till he came with it We knew it but in pieces we saw it but in clouds we heard it but in dark and obscure Prophesies till he came a light into the world to manifest it all 't is then we first hear of the whole will of God and the declaring that the whole counsel of God Acts xx 27. truth was not at the fulness till he taught it Nor 4. was his the fulness of wisdom and knowledge grace and truth but of the Spirit too not by measure St. Iohn iii. 34. but immeasurably full He all the graces of the Spirit and all of them to the full in him The Spirit himself proceeds from him St. Iohn xv 26. he must therefore
who for ought I know must needs perish with them and perish for them for thus destroying them Were we but kind to our own souls we would be to theirs But to fill up the measure we play the Herods and act the murtherers lastly upon our selves We daily stifle those heavenly births of good desires and thoughts that are at any time begotten in us by the Holy Spirit and walk on confidently to death and darkness But we have acted Herods part too long and I fear I have been too long upon it To be short now let 's turn our slaughtering hands upon our sins and vices kill them mortifie them and henceforward act the part of the blessed Innocents set our selves from this day to better practices study the two grand lessons of the day Innocence and Patience Innocence in our lives and Patience in our deaths or rather patience in them both Study them our selves teach them our Children and continually preserve them in those happy ways that when we shall have serv'd our several generations and go hence we may all meet at last Fathers and Mothers and Children at the great Supper of the Lamb and together with these blessed Innocents in the Text follow the Lamb for evermore Who c. THE FIRST SERMON ON THE Circumcision 2 COR. v. 17. Old things are past away behold all things are become new AS face in water answers face so does the face of the Text the face of the Church in the times we live in where old things are past away all things become new But as where the faces are like the minds often are not so so the sense of the Text and the sense of the Times are as unlike as may be however like the words be to them Old legal Ceremonies and old corruptions past in the Text Old corruptions and old heresies and errors renewed in the Times The glorious Gospel of Christ newly appearing with affections answerable to it in the Text A Gospel I know not whose not of Peace but of War not of Love and Unity but of Faction and Schism with affections and courses according in the times New things such as belong to the new Man righteousness and true holiness passed over as unnecessary or unprofitable all good order antiquated and out of date cast away as old things all good things quite ruin'd and decay'd It were to be wish'd but 't is but meerly to be wish'd scarce hop'd I fear that the sense as well as the words might fit us that the new things in the Text were the new ones of the Times that the old ones here were the old ones there That the new year but lately entred might bring us this news But however I may wish and hope too I hope that we in particular will take occasion from it to renew our hearts with the year and begin it in newness of life and conversation to live the new year like new men better than of old And though the new times as now they are will not agree with the Text no more than these new men of the times their Sermons do in words only at the most yet because I love to speak seasonably as well as soberly a Text in season if I may have leave to fit the Text to the old time of Christmas there can be nothing more suitable to both the words and meaning of the Text than this holy Feast and the meaning of it From this Feast from Christs birth it was that all old legal ceremonies had their pass to pass away from hence all things both in Heaven and earth are reconciled by him all things made new by him the old man abolished and the new man created in us the old Law abrogated the new Law come in place the old Law of Works anulled the new Law of Faith established all old things past away all things become new through his coming into the world And the use and moral of the whole Feast and the three solemn great days in it is no more than that we would let old things pass old worldly affections die lay off the old and become new men all Be 1. regenerate in our spirits and new born with him upon Christmas-day Have our old man 2. circumcised our old fleshly members mortified upon Circumcision-day and be wholly renewed in all our parts upon the same as New-years-day Begin 3. the publick profession of our renovation and new service with the Wise men worshipping adoring and presenting him our gifts upon the Epiphany or Twelfth so changing our old Master and the service of sin for our new Master and his service forgetting the old and pressing on to the new Thus you have a perfect Christmas Text and more evidently a New-years one yet both both in words and sense I have given you the whole sense of it from the Feasts of Christmas and both told you their meaning and the Texts what the several days of the Feast teach you and what all the parts of the Text would have you learn of which this is the sum That through Christ all old things the old Law the Law of Moses the old corruptions of Nature the law of sin are past away done away and abolished and a new law established new grace brought to us new affections created in us all through him and by his coming and that whosoever is in Christ in whom he is come in him old things are past away all things are become new he is a new creature quite in the words that usher in the Text so the parts of it will be two 1. What since Christs coming is become of all things What is the state of the Gospel And 2. What upon that is become of those that are in him For to understand the Text fully we are to consider it 1. as a general proposition concerning the state of the Gospel of Christ that old things in general are past away and all things altogether become new through it and him 2. As a particular application made to any man that is in Christ it is truly in that state that in him old things are past away all things become new 1. Now in the general old things are past away that 's become of them of all old things since Christs coming and all things else are become new that 's become of them or so are they become 2. In particular this is become of them in whom Christ is or who are in him true sons of the Gospel old things are past with them and all things in them become new I shall add a third as the proper Use both of Text and time of the old days and the new year what is most becoming us for whom also Christ came to whom still he daily comes even to cast away all old corruptions and in all things to become new I begin with the Text as it may be applied to the general state and condition of the Gospel where we shall consider it first respectively then
fool-hardy as not to fear where there are so many in-lets and out-lets so many windows and posterns so many gaps and breaches and easie batterings and easier underminings to let in the enemy But 2. bring up now the forces that are laid against it the strong enticements and allurements the hopes the fears the desires the joys the sorrows that on this or that side do continually assault it the innumerable occasions the infinite opportunities that are against it and who is it that dares think to withstand them all Add thirdly the strongest titles that we hold by and we have yet a cause to fear Saints and Servants and Sons and Heirs and being sealed to the day of Redemption these and all those happy names and interests beâ—ides we read of cannot put us above fear Servants may be turned away Saints may turn sinners Sons may be cast off Heirs may be disinherited Seals may be broken up Elect we are no further than good works created ordained predestinated no further Eph. i. 4 5. and ii 10 and good works I am sure have uncertainty enough Verebar omnia Iob fear'd the best of them nothing will more assure us than this godly fear Nay add we lastly the very way of the working of Gods Graces in us and yet we have reason to fear still We are told indeed by some his Grace is irresistible but God knows we find it otherwise Why does S. Stephen tell us else that we resist the Holy Ghost Acts vii 51. or St. Paul wish us not to quench the Spirit if we cannot do it 1 Thess. v. 19. Do it alas we do too often One there was that said he should never be removed God of his goodness had made his Hill so strong Yet remov'd he quickly was fell and fell fouly too and had he not wept and chastned himself to purpose had lain low enough for ever for all his Hill so strong Nemo tantâ est firmitate suffultus ut de stabilitate suâ debeat esse securus says St. Aug. Ser. 72. Who can look upon Noahs Drunkenness Lots Drunkenness and Incest Davids Adultery and Murther Solomon's Carnality and Idolatry Adam's fall in Paradice and the Angels in Heaven it self and not fear his own poor easie brittle earth We may well fear being castaways upon such grounds as these and fear the very grounds that thus sink under us not only the sad upshot at the last but the means that bring us to it all the way 3. But besides if there be no way of keeping from being castaways without this keeping under of the body if all our preaching and our great doings will not do without it we have a third reason to fear our selves and set seriously about it For if St. Paul here 3. not only fear his being a castaway and fear that by some means he may come to it but fear also that all means besides this harshness towards his body will scarcely hinder it if after all his preaching from Ierusalem round about unto Ilyricum his preaching gratis too after all his labours all his sufferings all his persecutions upon the Gospel score he fears yet that the best he has done else the best he can do else will not save him for all his haste where are our great assurers of themselves and others of Heaven and Glory Why 't is not our preaching 't is not our praying 't is not our prophesying 't is not our doing wonders neither even to the casting out of Devils that can save us from being cast out our selves at last with a Non novi the sad sentence of I never knew you depart from me St. Mat. vii 23. Indeed we have so little reason to be confident that we shall not be castaways by reason of any of those performances that our very preaching or prophesying as we call it nay and praying too may bring us to it We may preach Rebellion Heresies and Schisms nay and pray them too some have done so long and so preach away both our selves and others Nay though we preach others into Heaven we may preach out our selves We may preach freely and preach constantly and preach long and preach sound doctrine too preach with the tongues of Angels and yet prove Devils at the last grow proud upon it light others up to Heaven and yet go down to Hell our selves shine gloriously for a blaze and go out in a stench have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever have our reward and glory here and be cast away for ever And now if the strongest Cedars shake what shall the Reeds do If the first preachers of the Gospel the grand Apostles those Stars and Angels of the Churches stand so trembling and must deal so roughly with their bodies for fear of being castaways who is it can dream himself exempt unless ye mortifie the deeds of the body 't is to all of us it is said so Rom. viii 13. there is no living If we keep not ous bodies low they will keep us low if we bring not them into subjection they will bring us into slavery they will cast us away if we cast away too much upon them There 's no way to cure our fears to confirm our hopes to help our weaknesses to beat back temptations to establish our titles and rights to Heaven to make Gods Grace effectual upon us to sanctifie our prayers and preachings and all our labours to the glory of a reward but to watch and fast and deal severely with our bodies to study temperance and exercise our selves to do and suffer hard things 'T is no will-worship surely as men brand it that is prest and practis'd here under so great danger of being castaways if we do it not it is not sure Nor is it so hard a business as men would seem to make it None of all the ways I told you of for the subduing of the body are so at all We can sit up whole nights to Game to Dance to Revel to see a Mask or play make nothing of it We can rise up early and go to bed late for months together for our gain and profit and be never the worse We can fast whole days together and nor eat nor drink when we are eager upon our business or sport and never feel it We can endure pain and cold and tendance affronts and injuries and neglects slightings and reproaches too to compass a little honour and preferment and not say a word We can be temperate too when we please for some ends and purposes Only the souls business is not worth the while whether cast-aways or no is not considerable all 's too much on that accompt Mole-hills are Mountains and there is a Lion always in the way watching will kill us fasting will destroy us any kind of strictness will impair us temperance it self will pine us into Skeletons every good exercise takes up too much time every petty thing that crosses but the
it must not be determined by us we must not the meanest of us resolve and determine with our selves to be ignorant or remain so in any spiritual or heavenly business but to know as far as our condition requires or will give us leave Yet in meer humane knowledges even a resolved ignorance may do well when your knowing would take up more time than it is worth when it would rob us of better or hinder us in the more necessary improvements of our souls when there is just fear it will but make us insolent or impertinent better far not to know a Letter not to speak a Tongue but what the Nurse and Mother taught us than be the nimblest Orator or skilfullest Linguist or rarest Philosopher if nothing be like to come of it but the disturbance of the Church the seducing others and vain glory in our selves In this case we may with St. Paul even determine to be ignorant more ignorant still especially in unprofitable curious or impious knowledge or ways of knowing However even in the best and most necessary of these it may be requisite not to know in a second sense that is not to seem to know them to bear our selves sometimes as if we did not There are some we may have to deal with that are suspicious of being deceived by too much reason and Philosophy with whom 't is the only way to work to renounce as it were all Art and Logick and discourse as if we were wholly ignorant in them that we may so by St. Pauls own way of becoming all things to all men to the ignorant as ignorant of every thing but salvation by plainness and condescension to their humour win them to the truth And indeed where ever Eloquence Language Philosophy or natural reason are like more to lose than gain a soul more to vaunt themselves than preach Christ not to know that is to seem not to know them or deal by them or build upon them or make shew of them but conceal them is the best Not to know them in a third sense is not to teach them not to teach them when we should be teaching Christ or teach them instead of Christ Natural Reason for Divine Faith Moral Philosophy for the only Divinity Not to know them fourthly to profess and make our whole business of them to make knowledge our whole profession as if Religion consisted knowing only and they the best Christians that knew most Alas Nos Doctrinis nostris trudimur in infernum is too true Many a learned man is thrust at lest into hell with all his knowledge We may speak with the tongues of Angels and have all knowledge all faith too even to a miracle and to do miracles and yet for all that be but sounding brass and tinckling Cymbals meer noise and vapour not so good as the Prophets reprobate Silver but meer Brass and Copper that will not pass with heaven for currant money nor be received into the Treasuries of God better it is not to know at all than to know only and no more to know and not do we shall only get the more stripes by the bargain and hovvever vve seem to knovv God not to be knovvn of him or acknovvledged by him but sent avvay by Christ vvith an I know you not The things then not to be knovvn and the not knovving being things of so difficult or doubtful nature best it is novv that vve determine somewhat of them that vve may knovv both the things and knovvledge or rather not knovvledge that is fittest for us The any thing the Apostle means expresly is set dovvn in the former verse under the terms of excellency of speech or wisdom and that vvisdom Chap. i. 20. to be the wisdom of the world of the wise and prudent Moral Philosophy of the Scribe Law and History and Philology of the disputer of this world natural Philosophy Mathematicks Astronomy Astrology all which St. Paul seems determined not to know 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he has so judg'd it so judg'd and past sentence upon all those knowledges as to give a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a negative to them all In things of moment 't is good to be determined and resolved 'T is for want of this judgment and determination that we lose our selves so oft e're we are aware and not only consume our days in knowledges that do not profit in searching out endless Genealogies and disputations to no benefit of the hearers without the least edification Settle we and fix our selves upon this point in all our knowings and not knowings to do all to edification that whether we know any thing or not whether we know every thing or nothing it be all to the glory of God and then even our ignorance will save us as well as our knowledge only with this item that it be a determining by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostle here a determination with judgment to discern and judge what things are fit not to be known what to be known what knowledge and time and pains to bestow upon them what we are to be wholly ignorant in what in part what really not to know what to seem only not knowing in what to conceal and what to teach what to make our profession of and what to know only by the by how far and where and when to know them And this is the very determining our determination I spake of for a fourth consideration I shall set no other bounds either to our knowledge or object or our determining our selves to it or in it than what we have within the bounds of the Text because my determination is to hasten to the knowledge of Iesus Christ and him Crucified To determine then this determination of St. Paul's not to know any thing take we the words as they lie and consider who it is that has thus determined I it is that St. Paul himself it is an Apostle and a great knowing one too Yet I have determined not to know Sciences there are that are below an Apostle that become not him whatever they do others The Apostles were to act all by the power of the Spirit were not to study words and humane arguments though we sometimes find them disputing too Acts xix 8. and quoting Poets and humane Authors Acts xvii 28. were not to pretend to such worldly wisdom that the glory might be wholly Gods and the whole world convinc'd that as the Christian Faith was not stablished by mortal strength nor setled by worldly power so it was not perswaded by humane wit or interests and was therefore truly divine and heavenly But 2. even the successors of the Apostles the Ministers of the Gospel though they have now only this ordinary way of enabling them to their office are yet so to use their knowledge as if they us'd them not their chief work being Christs and these only as ways to it remembring their great business to be to know
Office Exultemus laetemur and in eâ Outward and Inward joy and our directing and spending both upon it But haec est dies the day designed is our first design This is the day This first is a sign of a particular God made all days all in general but this in particular Particular days are of Gods making as well as others God made such from the beginning all days in the week but the Sabbath in particular all days in the month but the New-moons in particular all days in the year but the Feasts and Fasts the Easter the Pentecost the Feast of Tabernacles the great Kipparim in particular to his service in particular among the Jews And among the Christians particular days may be observed too He that observes a day may observe it unto the Lord Rom. xiv 6. And upon particular order we have such Pascha nostrum immolatum our Passeover is slain and we must keep a Feast we have an Easter 1 Cor. v. 7 8. We have the Lords day thence Rev. i. 10. and we may be in the spirit upon it a first day of the week and we may break bread Act. xx 7. and make collections upon it 1 Cor. xvi 1 2. Panem frangere and Collectas facere make meetings and celebrate Sacraments upon it We have the Apostles at their Pentecost Acts ii 1. St. Paul after that making a journey to be at it Acts xx 16. the Spirit descending on it to sanctifie it particularly to Gods service to take it as it were away from the Iewish into the Christian Kalendar We have a hodie natus est a day for Christs being born taken up from the examples of an Host of Angels St. Luk. ii 10. by all Christian people for I can scarce call them Christians any of them that deny it ever since a Day of his Incarnation too whence the Christian Aera all Christian accompts of the year have since ever begun and run a proof sufficient to shew Christians have their observations of days as well as Jews particular Days and Feasts nay and Fasts too upon Christs in diebus illis jejunabunt his particular injunction of them St. Luk. v. 35. days all particularly made for his own service The fault that the Apostle finds with the Galatians Gal. iv 10. for observing Days and Months and Times and Years was for the observing the Jewish ones not the Christian for falling back to the beggarly rudiments of the Law as he there expresses it in the verse before as if the Gospel-Rites were not sufficient or that they being afraid to suffer for the Cross of Christ studied such poor compliances to avoid it Else some particular days have been always set apart to the more especial and particular remembrances of Gods benefits and Christs many of these days in the devoutest and purest times in the ancientest Kalendars This of Easter in particular among the rest So particular that generally all the Fathers and Interpreters pitch upon it as the day design'd and deciphered here Other secondary interpretations I confess they make some of them but this the prime though to some other upon occasion or by the by they apply it too To the day of the Incarnation first Then this stone upon whose exaltation this day is founded was cut out of the mountain without hands Dan. ii 34. Christs body fram'd without mans help 2. To the day of his Nativity Then factus est in angulum this stone was made made more plainly in little Bethlehem a corner of Iudaea 3. To the day of his Passion Then he was rejected by the builders the Scribes and Pharisees and people of the Jews Nolumus hunc take him who will we will not have him disallowed indeed then of men says S. Peter 1. Pet. 2. 4. 4. To the day of the Gospel the whole time wherein that glorious light displaies it self to all the corners of the world 5. To the weekly Lords day the Christians day of rest and joy the weekly Resurrection day that rose as St. Hierom speaks post tristia Sabbata out of the sad Iewish Sabbath after the sad Saturday of Christs Passion to the primacy over the other days 6. To the day of the general Resurrection when this stone elect and precious as St. Peter stiles it shall appear in its full brightness and glory to all the corners of the earth at which day we are bid by our Saviour to look up and lift up our heads S. Luk. xxi 28. that is to rejoyce and be glad when we see it coming 7. To Christ himself it is applied the day in this verse as well as the stone in ver 22. He is both Daniels and David stone Zacharies and Davids day-spring or day Ego sum dies St. Ambrose reads it for Ego lux I am the day and he that walketh in the day in me he stumbleth not St. Ioh. xi 9. Nay lastly we find it sometimes applied to any day of famous and notable mercies and deliverances wherein any great blessing has been given Thus to the letter 't is here applied to Davids coming to the Crown after his long being rejected by Sauls Party Thus in the Council of Constantinople under Agapetus for the blessing or election of Cyriacus a most learned and pious Bishop there But all these though they may be applications they are not so properly explications of this day To this of Easter it most fully points Then the stone so lately rejected by the builders became the head stone of the corner the head of the Church to unite both corners of the building Iews and Gentiles into one holy Temple then were the hearts of the Disciples fill'd with joy and gladness St. Ioh. xx 20. the Prophesie here fulfill'd the joys completed in the exaltation of the Son of David which the Jewish people here began for the exaltation of David but prophesied of Christs though perhaps they knew no more than Caiphas what they said The Incarnation the Nativity the Passion the time of the Gospel the Sunday or Lords day the day of the Universal Resurrection the particular days of Gods mercy to us are all days of Gods making and to be kept and clebrated with joy even the Passion it self with spiritual joy and gladness and Christ is the day that gives light to all these days enlightens all yet both day and joy and the Lords making of them to us can fit nor one nor all of them so properly as this day that now shines on us Easter day 2. Thus we have found which this day is what day it is that is here so particularly design'd and pointed out which in the Text is said to be made and now to be considered how or what 't is made Of common days 't is said only that they be or are so the evening and the morning were the first day Gen. i. 5. and the evening and the morning were the second day ver 8. and so of all the rest The Evening came
adore and magnifie him to day who this day gave us both the occasion and means to hear and understand them I begin now to compare the Nature of the Wind and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is and may be translated both It is so in the Text. Some are for Ventus some for Spiritus Breath they are both The one the breath of heaven the other of the air The one Gods the other the Worlds Indeed the wind is a kind of breath or spirit but a spirit in the nicest and subtilest sense it is not A body it is and not a spirit yet the nighest thing it is we have to liken the spirit to as near a simile as we can find for it but the Spirit of the Day is so a spirit as in no sort a body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Article and an Emphasis a Spirit above all Spirits the prime Spirit A Spirit by Essence an essential Spirit or essentially a Spirit A Spirit by Procession the Spirit proceeding personally that Spirit which proceedeth from the Father St. Iohn xv 26. and from the Son St. Iohn xvi 7. which was this Day breath'd first of all solemnly into the World to quicken it to a heavenly life Spiritus Dei and Spiritus Deus the Spirit of God and the Spirit which is God and the only Spirit that can bring us all to God But this great Nature is too great to comprehend too infinite to pursue Nor can the Simile reach it It falls short and so must I and you when we have done our utmost 'T is an easier Project for us both to fall upon the Power and Operations of it though I foresee we shall often there be at a stand too Yet to help our selves as well as we can we will consider the Operations first by themselves then by their Effects and then thirdly by their Course and Compass By themselves first II. The wind you hear blows and so the Spirit blows Yet the Spirit is not blows not neither like every wind There are whirlwinds that make a horrid noise that whirl every way about and turn the World up topsie turvy upside down the wind that is but Spiritus a direct and orderly breathing does not so Spiritus vertiginis is but Vertigo Spiritus the spirit of giddiness that the Prophet speaks of Isa. xix 14. is but the Vertigo or turning of the brain an abuse of the name not a spirit but a meer humour that makes us giddy has made this Nation so too long 2. Blustring and stormy winds there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graves violento flamine venti but this no such Spiritus rather than Ventus ours is here a calm and peaceable one a breath rather than a wind a Spirit proceeding from the God of peace bequeathed and sent us by the Prince of peace so still and even that it did not so much as disorder a wreath of that holy flame which this day encircled the heads of the Disciples but let that heavenly fire sit quietly upon them Acts ii 3. 3. Nor is it of this wind to which this Spirit is compared said flat here but spirat not said to blow by a word that signifies commonly only the ordinary and natural blowing All is supernatural here 'T is neither whirling we told you first nor blustring we said secondly nor puffing wind we tell you now 't is a meek an humble Spirit from the beginning it mov'd upon the waters Gen. 1. but did not swell them into waves or billows as natural winds commonly do not does it now but only guides all our waters passions and motions into their proper place with sweetness and order which is meerly a supernatural work 4. And yet as soft and smooth as it blows it is the Spirit of Power a mighty wind Acts ii 2. and rush in it does oft times at first with a little sudden and eager violence yet two syllables one single fiat and all is done strange things we know are done by a very little wind and that one word of this one Spirit made the World out of nothing and can as easily make a nothing of the World He can remove the greatest rocks and mountains not only with the breath of his displeasure but of his pleasure too his easiest breath He blew the Gods of the Heathen out of their Thrones and spake all their Oracles dumb blew all their spirits in a moment thence and yet the voice of his breathing was scarce heard He does so still throws down all the Holds and Fortresses of the devil in us sine strepitu without noise Some rushing mighty wind sometimes may go before it to rouze our dulness and awake us but the spirit is not there Some Earthquake of servile fear may shake us first and affright us from some ill action but the Spirit is not there Some fire or fiery trial may first burn or scorch us and thereby make us look about us or some kinder fire warm us into a better temper than formerly we were in but the Spirit is not there neither But when these outward dispensations have sufficiently disposed us to attention then comes the still small voice 1 Kings xix 12. and there 's the Spirit that silently glides into our souls as the small dew into a fleece of wool Such a still smooth sweet breath of wind is the true resemblance of the Spirit and when this comes it works wonders that minds me of the next Particular the Effects of both the Wind and Spirit Two especial effects the Wind has To purifie and to refresh These are the prime Effects of the Spirit too 1. When the holy Spirit enters into the heart it purifies and cleanses it from all pollution This made David pray Psal. li. 10. Create in me O Lord a clean heart Yea but how O blessed Prophet why as it follows by renewing a right spirit within me That 's the way to make him clean No way but that but that will For the Spirit is compar'd to fire Acts ii 3. and that purifies To water St. Iohn iv 10. and that cleanses And here to wind and that blows away all the chaff and dust that is either in us or about us 2. This Spirit refreshes too It renews the face of the Earth Psal. civ 30. It giveth rest and quiet Isai. lxiii 14. It upholds and establishes the faint and decaying spirit Psal. li 12. It refreshes us in our Bonds and sets us free Rom. viii 15. It comforts us in all distresses for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter that should come into the world St. Iohn xiv 26. 3. Nay I may add one thing more It not only refreshes us when we are faint and weary and almost dying but it revives us even when we are dead is a quickning Spirit St. Iohn vi 63. Like that wind the Naturalist tells us of which in the Spring time quickens the dull
11. to the Mount of God get us often up to his holy places to expect this holy wind and spirit 2. That there we wrap our faces in our Mantles as he did his in his v. 13. cover them with all reverence and humility to receive him That 3. we go out with him too and stand in the entry of our Caves every one in his place ready to worship and adore him when he comes That 4. we there listen carfully to the sound he makes as he passes by attentively to hear his voice and know his will and do his pleasure That 5. we take the wings of the morning as holy David speaks our earliest devotions and prayers to convey us to his presence that he may blow and breath upon us and we daily find and feel him purifying quickning and refreshing us and every day more and more drawing nearer to us or us nearer to himself And then no matter whether we know whence he comes or whither he goes so he thus take us with him when he comes and carry us thither with him when he goes where he eternally with the Father and the Son resides in glory Even so O blessed and Eternal Spirit blow upon us and this day keep thy Festival among us for Iesus Christ his sake to whom with the Father and thy self be all our wonder and admiration all Worship and Adoratition all our praise and glory from this day for ever Amen THE SECOND SERMON UPON Whitsunday St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come he will guide you into all truth AND of such a Spirit never had the world more need than now never more need of one to guide us into all truth then at this time wherein we are pestered and surrounded all with Error with all sorts of Error never more need that the Spirit of Truth should come to guide us than now when there are so many spirits up and abroad that men know not which to follow Come Holy Ghost-Eternal God never fitter to be sung than now For by the face of our Hemisphere we may seem either to have lost him quite or with those in St. Peter we may ask Where is the Promise of his coming When he is come indeed he will guide us into all truth yea but when is that When comes he Why this day he came this day was this Scripture fulfilled this day this Promise made good The Spirit of Truth came down from Heaven upon the Apostles this day so that from this day forward they spake all tongues and truths who before were both ignorant of the one and could not bear many of the other Well but the Apostles are dead and all the Disciples that could pretend to those gifts and prerogatives are dead and we neither speak with tongues by the spirit nor understand all truths any of us nor can yet hear of any that do Is his Promise then utterly come to an end for evermore Certainly either come he is not or lead us he does not or into Truth he does not or into but a little and that but very few of us or we at this end of the world have no part or portion in his coming something or other there is some reason or other to be given why this Wind this Spirit does not blow upon us That he is come this day of Pentecost plainly tells us that he is come not to go again Christs own promise that he should abide with us for ever St. Iohn xiv 16. does assure us that to us too it is he comes though not visibly as this day yet invisibly every day which is as much for truth though not for tongues St. Peter tells us in his Sermon this day out of the Prophet Ioel that the Spirit is to be poured upon all flesh Acts ii 17. so upon ours too and the Spirit for his part is always ready ever and anon calling us to come Rev. xxii 17. So that the fault will lie upon our selves not the Spirit that he guides us not into all truth The truth is men are not disposed as they should be He that looks into their ways and pursuits after truth may see it without Spectacles Other spirits are set up new lights advanc'd private spirits preferr'd all the people are become leaders every man thinks himself of age to answer for himself and to guide himself so that there is either no body to be guided all the Lords people being Kings and Priests and Prophets or else no body will be but according to their own fancies prejudices interests and humors This is the true posture the very face of Religion now adays and the true reason that this Spirit of Truth ceases to guide them into truth For He leads none but those that will be led and they will not He is only sent to guide not to hale them on or drive them forward To you Disciples such as are willing to be taught not to them that will be all Masters To those that could not bear all truths then not to those that would not then nor to those that will not now who make Christs promise of none effect to themselves by their own perversness Time was and this day it was when He found men better disposed for his coming found them together at their Prayers not as now together by the ears of one accord not in Sects and Factions waiting all for the Promise of his coming not preventing it as Saul did Samuels with a foolish Sacrifice only as himself confesses lest the people should forsake him 1 Sam. xiii 11. and as is usual now not to stay the coming of the Spirit of Truth but to set up one of their own no matter of what to keep the people from scattering and forsaking them any spirit so it can keep them to them They were to wait for the Promise of the Father Acts i. 4. which was the Spirit of Truth They did and had it Do we so and so we shall too Our case still is the same with theirs They could not bear all truths together no more can we They stood in need of daily teaching we do more They wanted a guide we cannot go without him Truth is still as necessary to be known as then it was To this purpose was the Holy Spirit promised to this purpose sent to this purpose serv'd and serve he does still the necessity being the same like to be the same for ever only fit we our selves to receive him when he comes and howbeit things look strangely and this promise seems almost impossible now the Spirit of Truth will come and when the Spirit of Truth is come he will guide them c. The words are Christs Promise of sending the Holy Spirit now the fifth time repeated to raise up the spirits of the drooping Disciples now ready to faint and die away upon the discourse of their Lords departure He was now shortly to bid adieu to the world and them
still unseen and unheard or however expedit vobis it was expedient for them that Christ should go away that the Comforter might come for us it is not I am sure if we have none to come Settle we therefore this for an Article of our faith that he comes still I told you before how you should know it by his breathings inwardly in you good thoughts and desires his breathings outwardly good words and expressions by his workings with you good life and actions in a word by his gifts and graces But if this be all why is it now said When he is come Came he not thus before to the Patriarchs and Prophets were not they partakers of his gifts mov'd and stirr'd and actuated by him why then so much ado about Christs sending him now and of his coming now as if he was never sent never came before We read indeed in the Old Testament often of his coming never of his sending but by way of promise that God would send or of prophesie that he should be sent and that but once neither expresly Psal. civ 30. Emittes spiritum creabuntur So though come he did in those days of old yet voluntarily meerly we might conceive never sent never so distinct a notion of his person then then only as the Spirit of God now as the Spirit of the Father and the Son then only as the Power of God now as a Person in the God-head This the first difference between his coming then and now 2. Then he came as the Spirit of Prophesie now as the Spirit of Truth that is as the very truth and fulfilling of it of all the former Prophesies 3. Then upon Iudea and few else besides it may be Iob in the land of Vz and Rahab in Iericho and Ruth in Moab here and there now and then one now upon all flesh upon Iew and Gentile both alike the partition-wall like the walls of Iericho blown down by the breath of this Spirit by the blast of this horn of the most High 4. Then most in types and shadows now clearly and in truth 5. Then sparingly they only sprinkled with it now poured out Ioel's Effundam fulfilled Acts ii 1. a common phrase become now full of the Holy Ghost Acts vii 55. and filled with the Spirit Ephes. v. 18. 6. Then he came and went lighted a little but staid not motabat or volitabat flew or fluttered about mov'd and stirr'd them at times as it did Sampson Iudg. xiii 25. coming and going now 't is he is come He sate him down upon the Apostles Acts ii 3. sate him down in the Chair at their Synod Acts xv 28. Visum est Spiritui Sancto nobis calls us his Temples now not his Tabrnacles places of a during Habitation and is to abide with us for ever Lastly Then he came to help them in the observance of the Jewish and Moral Law now to plant and settle an obedience to the Christian Faith For Christ being to introduce a more perfect and explicate faith in the blessed Trinity and a Redeemer to wean men from the first elements and beggarly rudiments as the Apostle calls them to raise them from earthly to heavenly promises to elevate them to higher degrees of love and hope and charity and vertue and knowledge and being besides to arm them against those contradictions and oppositions that would be made against them by the world those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith for these ends it was necessary that the Spirit of Truth should come anew and come with power as it did at first with wonder that by its work and power those great and glorious truths might be readily received and embraced For this seems the very end of his coming to convince the world ver viii of this Chapter and to testifie of him Chap. xv 26. and to glorifie him in the very next verse to the text ver 14. to evince this new revealed truth to the souls and consciences of men that Messiah was come that Jesus was the Christ that the Iewish Sacrifices were now to have an end that the Prophesies were all fulfilled in him that his Law was now to succeed in the place of Moses's that he justified where the Law could not that through him now in his Name and in none other Salvation henceforth was to be preached to Iew and Gentile and God had open'd now that door of hope to all the world To bear witness to this and perswade this truth so opposite to Natural and Iewish reason or so much above the ordinary reach of the one and the received customs of the other thus to enhance Piety and Perfection thus to set up Christ above the Natural and Mosaick Law thus now to glorifie God in Christ and Christ as Christ need there was great need that the Spirit of Truth himself should come himself after a new fashion in a greater manifestation of his power than in former times bring greater grace because he required of us a greater work All this while we have given you but general notions of his coming either when he first came in his fulness on the Apostles and first Disciples or when secondly he comes on any as the Holy Spirit in good motions and affections We are yet to see when he comes as the Spirit of Truth to descend now thirdly to a distinct and particular enquiry When the Spirit of Truth is in us or come to us when we have him in us Nor is this way of consideration less necessary than the other though it may be harder far forsomuch as we daily see many a pious Christian Soul seduced into Error in whom yet we cannot doubt but the Holy Spirit has a dwelling many a good man also err in many opinions of whose portion of the good Spirit we make no question whilst some many others of less Piety it may be none more fully know the truth than either of the other Understand therefore there is a double way of knowing even divine truth 1. the one by the way of natural reason by principles and conclusions rationally and logically deduced out of the evidences of Scripture 2. the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready obedience to Christ. By the first it comes that the greatest Scholars the most learned and rational men know always the most truths both speculative and practick both in their Principles and Inferences and are therefore always fittest to determine doubts and give counsel and direction both what to believe and what to do in all particular controversies and debates which concern either Truth or Error or Justice and Injustice Right or Wrong the practices and customs of former times and Churches or their contraries and disuses and this may be done without the Spirit of Sanctification or the holy sanctifying Spirit under that title at least though indeed
for what is truly to be believ'd or lov'd or hop'd or fear'd or done as under these is contain'd all that is saving truth so they are all taught us by this Spirit The signification of all old types and shadows sacrifices and ceremonies the things which whilst Christ was with us we were not able to bear ver 12. the things which when they were done we did not understand all that we are to believe and do what to hope and what to fear what to desire and what to love this Spirit teaches And that first Not as other spirits teach which teach by halves so much only as may serve to nurse up their faction and their side but nothing more but all whatever is commanded keeps back nothing as St. Paul professes for himself Acts xx 20. nothing that is profitable unto you that is nothing profitable to Salvation Not secondly as other spirits which teach impertinent or idle truths or meer natural ones indeed for such truths as have neither spiritual profit or command he is neither bound nor binds himself is neither sent nor comes to teach them such truths as appertain not unto holiness the Holy Spirit is not promised for Yet all that is necessary to be known hop'd fear'd expected desired or done in reference to the Kingdom of grace and glory he never fails us in Not thirdly as other spirits that never teach all truth and nothing else whose truths are commonly mixt with error but what he teaches is truth all By this you know that it is his Spirit 't is he that teaches every part when the doctrine is all truth The doctrines of the world are like those bastard children in Nehemiah xiii 24. that spake half Ashdod and half Israel one part of them is truth the other falshood one part Scripture the other a Romance one part spirit the other flesh one part Heaven the other Earth earthly humors and respects and nothing else There is not an Error or Heresie so gross or impudent but has Iacob's voice though Esau's hands speaks well what ere it does speaks fair and smooth though its deeds be rough and cruel with Napthali gives good words though with Dâ—n it be as a Serpent by the way and â—n Adder in the path that biteth the Horse heels so that the Rider does fall backward speaks well though it mean ill and overthrow all that embrace it Thus the Anabaptist says true when he says the Apostles baptized men and women but he says false when he says none else or that they baptized any twice with Christs baptism The Antinomian and Solifidian say no more than truth when they say faith justifies without the works of the Law for they say with St. Paul but they say a lie when they separate the works of the Gospel from that faith that justifies if St. Iames say true Iam. ii 26. Innumerable multitudes of such half-fac'd truths there are abroad vented and vaunted by private spirits such as this spirit has no hand in Every truth of his is truth in all its parts all truth though it be but one keeps the analogie of faith inviolable perfect correspondence with all the rest So that now every truth of his is all truth truth all of it but that 's not all for 4. there is not a truth necessary or convenient for us to know but in due time he reveals it to us unless we hinder him all things says Christ in another place St. Iohn xiv 26. V. But all this while to whom is all this promis'd this guiding Spirit into all truth to whom is it To whom but you You says the Text What you Apostles only no such matter you Disciples present then no such matter neither 'T is but a little word this you yet of large extent few letters in it but much spirit You Believers all of you as well as you Apostles For for all he prays in the next Chapter ver 20. for all that should believe on him through their Word And 't is promis'd St. Iohn xiv 16. that he shall abide with them for ever and if ever sure then beyond their persons and their times So that to ours too is the promise made or it cannot be for ever To the Apostles indeed in greater measure after a more eminent way with miracles and wonders to confirm the truth he taught yet to us also after our measure To them to bring to their remembrance all things whatsoever he had said unto them St. Iohn xiv 26. Whence we read so often they remembred his words St. Luke xxiv 8. Acts i. 16. remembred what he said St. Iohn ii 22. remembred what was done unto him St. Iohn xii 16. To them 2. to guide them into the understanding of old Types and Prophesies what was any where said or written or meant of him St. Iohn xii 16. To them 3. to explain and manifest what they before either did not understand or made a question of To them 4. to teach them those things which till he this Spirit came they could not bear as it is just before the Text. To them 5. to settle the Rites and Ceremonies the Discipline and Government of the Church to take order about things indifferent Acts xv 28. It seemed good unto the Holy Ghost and to us to define things not before commanded Of these Christ had given no commandment we read of none St. Paul professes he had received none about them 1 Cor. vii 25. yet he determines them and tells us he thought also he had the Spirit of God ver 40. even to those truths as well as others does the Spirits guiding reach To them the Spirit came to guide them into all these kinds of truths to us to guide us in them or guide us after them in a larger sense into them too However to one effect it comes we and they have the same truth from the same Spirit the way only that is different they immediately from the Spirit we mediately by their Writings dictated to them by the Spirit This now guides me to the way and manner of his guiding which comes next to be considered and must be fetcht both from the nature of the word and the manner of his coming for after that manner is his guiding as after he comes so he will guide too VI. From the word first And the word here for guiding is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first way then motion in it He first sets us down a way that will bring us into the truth then acts or moves us in it The first way or means is the Word of God Thy Word is a light unto my feet and a lanthorn to my paths says holy David Psal. cxix 105. All Scripture is given by inspiration says St. Paul and is profitable for Doctrine for reproof for correction for instruction in righteousness that the man of God
Word that I thy servant may have utterance this thy people give thee audience all of us obedience and all our hearts and tongues be so thorowly heated with thy holy fire that they may be filled with thy praise and honour all the day long That we may do so here are tongues given in the Text ver 3. Cloven tongues as it were of fire there we left there we begin again at the second Way and Manner of the holy Spirits coming down to day And there appeared unto them cloven tongues like as of fire and it sate upon each of them Where 1. of the Order 2. Of the Appearance 3. Of the Manner it self And lastly of the Continuance of it For the Order 't is the second way of the Spirits coming here first in the wind then in the fire The holy fire within us is not kindled but with a mighty wind The divine spark or soul cannot be blown up into a fire till some mighty wind has shaken all our powers blown off the dust and ashes those earthly worldly affections that choak'd and cover'd it till it has rais'd a tumult in all the corners of us dispers'd the vanities and irregularities of all our motions and scatter'd every thing that hinder'd it from the obedience to the Spirit then and not till then the fire bursts forth and as the Psalmist we speak with our tongues For the Order 2. is the same between the sound and the tongues The Sound first the tongues second We are first to hear before we speak so the Spirits order tells us here Not turn Teachers at the first dash not presume to teach others before we are thorowly taught our selves that 's none of the Spirits way of teaching how spiritual soever they think themselves that do so that speak what they have neither seen nor heard their own fancies and imaginations the divisings of their own hearts such as the Christian world never heard before whereof there is not so much as the sound or any thing sounding like it in all the Writings of the Church The sound too 3. before the fire The Spirit manifests it self by degrees first more obscurely to the ear then more evidently to the eye I have heard of thee by the hearing of the ear says Iob Chap. xlii 5. that was a favour but now mine eye seeth thee that 's a greater The Spirit comes by degrees Gods favours rise upon us in order There comes first a great and strong wind that rends the mountains and breaks in pieces the rocks before him that throws down our mountainous thought and projects breaks them all in pieces crosses our designs thwarts them with some great affliction or some strange thing or other breaks our very hearts our stony hearts then follows an earthquake in all our faculties we begin to shake and tremble with the fear of the Almighty then comes the fire and burns up all the chaff scorches our very bones and warms us even at the heart whereupon presently there issues out a still small voice out of our lips the tongues follow upon the fire or are even with it This was signified to us thus by Gods appearing to Elijah 1 Kings xix 11 12. and the same order the holy Spirit of God uses here to the Apostles the same method still he keeps with us For he thrusts not in upon us unprepared he makes himself a way into us gives us not so clear an evidence as seeing him at the first not till the sound has well awaken'd us and the wind well brush'd and cleans'd our houses for him Yet then appear he does For we now presently hear of his appearance There appeared tongues The manifestation of the Spirit says St. Paul is given to every man to profit withal 1 Cor. xii 7. Not the Spirit only but the manifestation too No Spirit without some manifestation If the Spirit be an extraordinary Spirit the manifestation will be so too If it be but ordinary the manifestation will be no more 1. If God sends any with an extraordinary commission to preach or teach he enables them with an extraordinary Spirit appears with them after some extraordinary fashion tongues or miracles or some high heavenly fires come with them They but blaspheme the Spirit and usurp upon the Office who take it upon them without such a warrant they run without sending says God Ier. xxiii 21. their tongues are but their own and however those perverse fellows in the Psalm infer they are they that ought to speak who is Lord over them Psal. xii 4. they ought not to speak there is a Lord over them what ere they think that will one day call them to accompt and make them know it their fire they bring is but Nadabs and Abihu's their zeal without knowledge they have no tongue but what their mother taught them the holy Spirit has taught them none made no appearance to them either by fire or by tongues they are filled with some other Spirit the Spirit of Pride of Division or Rebellion or somewhat worse where the Spirit sends with an extraordinary commission it will appear by some gift extraordinary and miraculous somewhat will appear But 2. if our mission be but ordinary the ordinary way that the Spirit has now left in the power and authority of the Church will be sufficient yet that must appear too our authority appear thence our tongues serve to it too to the edifying of the Church 1 Cor. xiv 12. to the building of it up not to the pulling of it down Every gift of the holy Spirit is to have its manifestation tongues and interpretation and prayer and Prophesie and all the rest yet all in order Every one to employ not hide his talent he who has a ministery to waite on that he that is to exhort to attend to that he that is to teach to busie himself in that though all according to proportion Rom. xii 6 7 8. all to appear to the glory of God Yea even those saving graces of the Spirit are not always to be kept within they are to appear in tongues or fire so shine that others may glorifie so speak and act that others seeing our good conversation may be affected with it and perswaded to grace and vertue by it The Spirit is not given to be hid under a bushel the wind cannot the fire will not the tongue is not usual to be kept in so They all appear'd here after their way the wind after its way the tongues and fire after theirs in this verse to the fight the most certain of the senses that we might not be deceived by pretended Spirits might have somewhat manifest to judge by to tell us that the graces of the Spirit whether those for edification of others or sanctification of our selves are for manifestation to appear to others as well as to our selves we receive them to that purpose to profit others and to approve our selves These may serve for reasons why