crown'd with Martyrdome We cannot now think that these Martyrs sinned in setting before their eyes the horror of Death and feare of Hell or think their love the lesse because they had some feare or that their love was lost in that which was ordain'd and commanded as a means to preserve it Their love we see was strong and intensive and held out against that which laid them in the dust but lest it should faint and abate they borrowed some heat even from the fire of Hell and made use of those Curses which God hath denounced against all those who persevere not to the end The best of men are but men but flesh and blood subject to infirmities so that in this our spiritual warrfare and Navigation we should shipwrack often did we not lay hold of the Anchor of Feare as well as of that of Hope Each Temptation might shake us each vanity amaze us each suggestion drive us upon the Rocks but Anchora cordis pondus timoris saith Gregory the weight of feare as an Anchor poyses us Greg. l 6. Mer. c. 27. Ecclus 9.13 and when the storme is high settles and fastens us to our resolutions We walk in the midst of snares saith the Wise man and if we swerve never so little one snare or other takes us for there be many a snare in our lusts a snare in the object a snare in our Religion and a snare in our very love and if feare come not in to cool and allay it to guide and moderate it our love may grow too warme too saucy and familiar and end in a bold presumption And therefore Saint Paul in that his parable of the Natural and wild Olive advising the new engrafted Gentile not to wax bold against the root Rom. 11.20 makes feare a remedy be not high minded saith he trust not to your love of him nor be over-bold with Gods love to you because he hath grafted you in but feare and he gives his reason for if God spared not the naturall branches much lesse will he spare you verse 21. Feare then of being cut off If Saint Pauls reason be good is the best meanes to represse in us all proud conceits and highnesse of minde which may wither the most fruitfull and flourishing branch and make it fit for nothing but the Fire Thus is Feare necessary and prescrib'd to all sorts of men to them that are fallen that they may rise and to them that are risen that they may not fall againe for them that are weake that they may be strong and to those that are strong that their strength deceive them not And yet an opinion is taken up in the world That Feare was onely for mount Sinai that it vanisht with that smoke and was never heard of more when that Trumpet was laid by we will not have this word spoken to us any more There is no blacknesse nor Darknesse nor tempest in the Gospel but all is to be done out of pure love That we being delivered from our enemies may serve him without feare Nor is this conceit of yesterday but the devill hath made use of it in all Ages as of an Engine to undermine and blow up the Truth it self and so supplant the Gospel which is the wisedome of God unto salvation that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gr. Nyssen speaks sport with us in our evill wayes lead us on in our dance and wantonnesse of sinne and so carry us along with musick and melody to our Destruction Tertullian in his book de Praescriptionibus adversus haeret mentions a sort of Hereticks c. 43. who denyed that God was not to be feared at all unde illis libera omnia soluta whence they took a liberty to sinne and let loose the reines to all impiety Saint Hierom relates the very same of the Marcionites and Gnosticks and it is probable Tertullian meant them In 4. Hos for say they Iis qui fidem habent nihil Timendum If we have Faith we may bid Feare adieu how many and how foul soever our sinnes be God regards what we beleeve not what we doe and if our faith be true the obliquity of our Actions cannot hurt us After these ex eodem semine J. Gers T. 1. from the same root sprung up the Begardi and Begardae and others who from their opinion that no sinne could endanger the state of those who were predestinated and Justifyed took their name and were called praedestinatiani the Praedestinarians After these the Libertines breath'd forth their Blasphemy with the like Impudence whom Calvin wrote against who made sinne to be nothing else but fancy and opinion Regeneration a deposition and putting off all Conscience Calvin contra Errores Anabaptist arum a casting off all feare and scruple and a returning into Paradise where it was a sin to Judge between good and Evill who if they saw a man appalled with the checks of Conscience would cry out Oh Adam adhuc aliquid cernis Oh Adam dost thou yet see and discerne any thing The old man is not yet crucified in thee If they saw any trembling or speaking sadly of the Iudgements of God would reprove and passe this censure upon them That they had yet a Taste and relish of the Apple That that morsel would choke them If they saw any man displeas'd with himself and cast downe because of his sinnes they called it The abiding of sinne in them and a Captivity under the sense and motions of the flesh With them Sinne The old man The flesh were nothing but in opinion and not to think of sin to put off this Opinion was to put on the New man and amongst us There have been some men so bold or rather so frantick as to professe it and too many so live as it were true for there be more Libertines than those that goe under that name Thus hath the Divel in all ages strove and made it is Master-piece to pluck up Feare by the very roots that no seed of it might remaine to remove Custodem inocentiae as Cyprian calls it Epist ad Domasum this keeper and preserver of Innocency and all other Virtues and like a subtill Captaine first sets upon the Watch that he may with the more ease enter the Soul of man and so rob and spoile him of all those riches and endowments which are the onely price of blisse and Eternity And in these latter dayes he hath used the same Art hath set up Faith and Love against Fear the Gospel against Christ and the Spirit against himself That so Faith might die and love wax cold That the good tidings might make us forget our Duty and the Spirit of Adoption by which we cry Abba Father blot out the memory of that lesson which hath declar'd his Power and Taught us that he is a Lord. Indeed a weak Error it is and it is an open and casy observatition That they who please and
and fault withall and a Feare which feares no punishment at all I know Aquinas puts a difference between servile feare and the servility of feare as if he would take the soul from Socrates and yet leave him a man Senec ep These are niceties more subtill then solid in quibus ludit animus magis quam proficit which may occasion discourse but not instruct our understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As neer as we can let us take things as they are in themselves and not as they are beat out and fashion'd by the work and business of our witts and then it will be plaine that though we be sonnes yet we may feare feare that Evill which the Father presents before us to fright us from it that we may make the feare of Death an Argument to Turne us and a strong motive to confirme us in the course of our Obedience that it is no servility to perform some part of Christs service upon those termes which he himself allows and hath prescribed to us Leet us call it by what name we please for indeed we have miscalled it and brought it in as slavish and servile and so branded the command of Christ himself yet we shall find it a blessed Instrument to safeguard and improve our Piety we shall find that the best way to escape the Judgements of God is to draw them neere even to our Eyes For Hell is a part of our Creed as well as Heaven his threatnings are as loud as his promises and could we once feare Hell as we should we should not feare it For I ask may we serve God sub intuitu mercedis with respect unto the reward it is agreed upon on all sides that we may for Moses had respect unto the recompence of the reward and Christ himself did look upon the Joy that was set before him Heb. 11.26 Heb. 12.2 why then not sub intuitu vindictae upopn the fear of punishment will God accept that service which is begun and wrought out by the virtue and influence of the reward and will he cast off that servant which had an eye upon his hand and observed him as a Lord why then hath God propounded both these both reward and punishment and bid us work on in his Vineyard with an eye on them both if we may not as well feare him when he threatens as run to meet him when he comes towards us and his reward with him let us then have recourse to his Mercy-seat but let us tremble also and fall downe before his Tribunal and behold his Glory and Majesty in both But it may be said and some have thought it their duty to say it that this belongs to the wicked to the Goates to feare but when Christ speaks to his Disciples to his Flock the language is Nolite timere feare not little flock Luke 12.32 for it is your Fathers will to give you a Kingdome 'T is true it is your Fathers will to give it you and you have no reason to feare or mistrust him but this doth not exclude the feare of the wrath of God nor the use of those meanes which the Father himself hath put into our hands not that Feare which may be one help and Advance towards that violence which must take it For our Saviour doth not argue thus It is your Fathers will to give you a Kingdome Therefore persevere not for any fear of punishment but the Feare which Christ forbids is the Feare of distrustfulness when we feare as Peter did upon the Waters when he was ready to sinke and had therefore a check and Rebuke from our Saviour why fearest thou oh thou of little Faith so that fear not little Flock is nothing else but a disswasion from infidelity A Souldier that puts no Confidence in himself yet may in his Captaine if he be a Hannibal or a Caesar for an Army of Harts may conquer said Iphicrates if a Lion be the leader so though we may something doubt and mistrust because we may see much wanting to the perefection of our Actions yet we must raise our diffidence with this perswasion that the promise is most certaine and that the power of Heaven and Hell cannot infringe or null it We may mistrust our selves for of our selves we are Nothing but not the Promises of CHRIST for they are yea and Amen But they are ready to reply that the Apostle St. Paul is yet more plaine Rom. 8.15 where he tells us That we have not received the spirit of Bondage to feare again but the Spirit of Adoption by which we cry Abba Father And it is most true that we have not received that Spirit for we are not under the Law but under Grace we are not Jews but Christians nor doe we feare againe as the Jews feared whose eye was upon the basket and the sword who were curb'd and restrain'd by the fear of present punishment and whose greatest motives to Obedience were drawn from Temporall respects and Interests who did feare the Plague Captivity the Philistim the Catterpillar ad Palmerworme and so did many times forbeare that which their lusts 2 Cor. 4.18 and irregular Appetites were ready to joyn with we have not received such a spirit for the Gospel directs our look not to those things which are seene but to those things which are not seen and shews us yet a more excellent way But we have received the Spirit of Adoption we are received into that Family where little care is taken for the meat that perisheth where the world is made an Enemy where we must leave the morrow to care for it self and work out our Salvation with feare and trembling where we must not feare what man but what God can doe unto us observe his hand as that hand which can raise us up as high as Heaven and throw us down to the lowest Pit love him as a Father and feare to offend him love and kisse the Sonne lest he be angry serve him without feare of any evill that can befall us here in our way of any Enemy that can hurt us and yet feare him as our Lord and King for in this his grant of liberty he did not let us loose against himself nor put off his Majesty that we should be so bold with him as not to serve but to disobey him without feare nor doth this cut off our Filiation our relation to him for a good sonne may feare the wrath of God and yet cry Abba Father But then againe we are told in Saint Iohn In caritate non est timor that there is no feare in love 1 John 4.18 but perfect love casteth out all feare and when he saith All feare he excepteth none no not the feare of punishment l. de fugâ in persecutione I know Tertullian Interpreting this Text makes this feare to be nothing else but that lazy Feare which is begot by a vain and unnecessary contemplation of Difficulties the feare of
it up in knots The Postillers play'd with it and made it well-neer ridiculous and we have seen some such unseemly Jiggs in our dayes and there have been too many Theoricall Divines who have stretched beyond their line beyond the understanding of their hearers and beyond their own wrought darknesse out of light made that obscure which was plain that perplexed which was easie have handled Metaphors as Chymists doe metalls and extracted that out of them which Christ never put into them made them lesse intelligible by pressing them so far and by beating them out have made them nothing more obscure then the thing which it should shew and yields us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sea of words but not a word of sense and to be regenerate is something more then to be made good who were evil and to be a new creature is something more if we could tell what it were then to be a just and righteous man and we are born and made what we are against our will And what hath followed this bold obtruding of our own thin and forced conceits upon the Church under the high commanding form of necessary truths even that which hath been observed of philosophy when men made wisdom the onely aime and end of their studies then philosophy was it self in its prime and naturall glory being drawn up unto its proper end but when they applied themselves to it onely to fill up their time or satisfie their ambition or to delight their wits then she lost her native complexion and strength and degenerated into folly then Epicurus raised a swarm of atomes and Diogenes made him a tub the Stoicks brought in their decrees and paradoxes then there were Mille familiarum nomina so many Sects that it is not easie to draw them into a catalogue and some there were who declared their different opinions and disputed one against the other by outward signes alone as by Weeping and Laughing so we find it also in the Church of Christ that Divinity never suffered so much as when it was made a matter of wit and ambition and policy and faction became moderators and staters of questions Then every man became an interpreter of Scripture and every interpreter had need of another to interpret him Then men taught the Law as Moses received it out of a thick cloud and darknesse was drawn over the face of life it self and men received it as it was taught and did understand them who did not understand themselves received it as news out of a far country and conceived of it either more or lesse then it was received it in parcells and fragments which hung like meteors in their fancy or as indigested lumps in their minds which soon broke out into sores and ulcers and one was a Libertine another an Anabaptist another a Leveller and some there were who did distinguish themselves by the motion and gesture and some which is strange by the nakednesse of their bodies and thus mischief grew up and multiplied through the blindnesse or deceitfulnesse of reachers and the folly and madnesse of the people which evil had not certainly so far over-run the Church if men would have kept themselves within their own limits and not took upon them to be wiser then God if the truth had been as plainly taught as it was first delivered and not held out by mens ignorance or ambition and set forth with words and phrases and affected notions of our own if all men would have contended for and rested in that faith alone which was once delivered to the Saints And this I markt and avoided and in the course of my ministery run from as far as a good will with my weaknesse could carry me and as I strook at those errours which are most common and did strive to set up in their place those truths which are most necessary so I did indeavour to do it to the very eye with all plainnesse and evidence and as neer as I could in the language of him who for us men and for our salvation did first publish them to the world to which end and to which alone next to the glory of God these my rude and ill-polished papers are consecrate and if they attain this in many or few or but one I have a most ample recompense for my labour and praise and dispraise shall be to me both alike for the one cannot make these Sermons better nor the other worse I know others before me have raised themselves up to a higher pitch and strook at errour with more art and brought more strength to the building up of the Truth and I have seen it exalted and Falshood led in triumph gloriously by those whom God and their industry hath more fitted to the work and I have but offered my self up to it as some succours which come when the day and heat is over who though they doe not help yet shew their good will and we know that even they who bring on the baggage do some service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz Orat. 20. The God of patience and Consolation grant that we may be like minded one towards another according to Christ Jesus that we may with one mind and mouth glorifie God even the Father of our Lord Jesus Christ Rom. 15.5,6 A TABLE DIRECTING TO THE TEXTS OF SCRIPTURE Handled in the following SERMONS Foure Festivall Sermons On Christmas-Day HEB. 2.17 Wherefore in all things it behoved him to be made like unto his brethren page 1. On Good-Friday ROM 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him give us all things 23 On Easter-Day REV. 1.18 I am he that liveth and was dead and behold I live for evermore Amen and have the keyes of Hell and of death 45 On Whitsunday JOHN 16.13 Howbeit when He the spirit of truth is come he will lead you into all truth 67 Twenty six Sermons more Serm. 1. JAM 1. Ver. ult Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their affliction and to keep himself unspotted from the World 1. Serm. 2. 1 SAM 3.18 And Samuel told Eli every whit and kept nothing from him And He said It is the Lord let him do what seemeth him good 21 Serm. 3. COLOSS. 2.6 As you have therefore received Christ Jesus the Lord so walk in him 45 Serm. 4. JOHN 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him 67 Serm. 5. EZEK 33.11 As I live saith the Lord I have no pleasure in the death of the wicked Turne ye Turne ye from your evil wayes For why will ye dye oh House of Israel 87 Serm. 6. EZEK 33.11 Turne ye Turne ye c. 111 Serm. 7. EZEK 33.11 From your evill wayes c. 133 Serm. 8. EZEK 33.11 From your evill wayes c. 155 Serm. 9. EZEK 33.11 Why will ye die c. 177 Serm. 10. EZEK
powerfull Lord shall be lifted up and crowned with glory and honour for evermore Which God grant c. HONI â—…T QVI MAL Y PENSE A SERMON Preached on Whitsunday JOHN 16.13 Howbeit when He the spirit of truth is come he will lead you into all truth WHen the spirit of truth is come c. and behold he is come already and the Church of Christ in all ages hath set apart this day for a memoriall of his coming a memoriall of that miraculous and unusuall sound that rushing wind those cloven tongues of fire And there is good reason for it that it should be had in everlasting remembrance For as he came then in solemn state upon the Disciples in a manner seen heard so he comes though not so visibly yet effectually to us upon whom the ends of the world are come that we may remember it though not it a mighty wind yet he rattles our hearts together though no house totter at his descent yet the foundations of our souls are shaken no fire appears yet our breasts are inflamed no cloven tongues yet our hearts are cloven asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day to a Christian is a day of Pentecost his whole life a continued holy-day wherein the Holy Ghost descends both as an Instructer and a Comforter secretly and sweetly by his word characterizing the soul imprinting that saving knowledge which none of the Princes of this world had not forcing not drawing by violence but sweetly leading and guiding us into all truth When He the spirit of truth is come c. In which words we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or Apparition of the blessed Spirit as Nazianzen speaks or rather the promise of his coming and appearance and if we well weigh it there is great reason that the Spirit should have his Advent as well as Christ his that he should say Lo I come Psal 40. For in the volume of the book it is written of him that the spirit of the Lord should rest upon him Es 11.2 and I will pour out my spirit upon all flesh Joel 2.28 Christus legis Spiritus Sanctus Evangelii complementum Christs Advent for the fulfilling of the Law and the Spirits for the fulfilling and compleating of the Gospel Christs Advent to redeem the Church and the Spirits Advent to teach the Church Christ to shed his blood and the Spirit to wash and purge it in his blood Christ to pay down the ransome for us Captives and the Spirit to work off our fetters Christ to preach the acceptable year of the Lord and the Spirit to interpret it for we may soon see that the one will little availe without the other Christs Birth his Death and Passion Chists glorious Resurrection but a story in Archivis good newes sealed up a Gospel hid till the Spirit come and open it and teach us to know him Phil. 3.10 and the vertue and power of his Resurrection and make us conformable to his death This is the summe of these words and in this we shall passe by these steps or degrees First carry our thoughts to the promise of the Spirits Advent the miracle of this day cùm venerit when the spirit of truth comes in a sound to awake them in wind to move them in fire to enlighten and warm them in tongues to make them speak Secondly consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work and employment of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall lead you into all truth In the first we meet with 1. nomen personae if we may so speak a word pointing out to his person the demonstrative pronoune ille when he shall come 2. Nomen naturae a name expressing his nature he is a spirit of truth and then we cannot be ignorant whose spirit it is In the second we shall find Nomen officii a name of office and administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leader or conducter in the way for so the Holy Ghost vouchsafed to be their leader and conducter that they might not erre but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep on in a strait and even course in the way And in this great office of the Holy Ghost we must first take notice of the lesson he teacheth it is Truth Secondly the large extent of this lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he leads into all truth Thirdly The method and manner of his discipline which will neerly concern us to take notice of it is ductus a gentle and effectuall leading he drives us not he drawes us not by violence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word here he takes as it were by the hand and guides and leads us into all truth Cùm venerit ille spiritus veritatis When He the spirit of truth c. And first though we are told by some that where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to fo there we are to understand the person of the Holy Ghost yet we rather lay hold on the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille when he the spirit of truth shall come he shall lead you which points out to a distinct person For if with Sabellius he had onely meant some new motion in the Disciples hearts or some effect of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He designes a certain person and ille he in Christs mouth a distinct person from himself Besides we are taught in the Schools Actiones sunt suppositorum actions and operations are of persons now in this verse Christ sayes that he shall lead them and before he shall reprove the world and in the precedent chapter he shall testifie of me which are proper and peculiar operations of the blessed Spirit and bring him in a distinct person from the Father and the Son And therefore S. Augustine rests upon this dark and generall expression The Holy Ghost communicates both of the Father and the Son is something of them both whatsoever we may call it whether we call him the Consubstantiall and Coeternall communion and friendship of the Father and the Son or with Gerson and others of the Schools Nexum Amorosum the Essentiall Love and Love-knot of the undivided Trinity But we will wave these more abstruse and deeper speculations in which if we speak not in the Spirits language we may sooner lose than profit our selves and speak more than we should whilest we are busie to raise our thoughts and words up to that which is but enough It will be safer walking below amongst those observations which as they are more familiar and easy so are they more usefull and take what oare we can find with ease than to dig deeper in this dark mine where if we walk not warily we may meet with poysonous fogs and damps instead of treasure We will therefore in the next place enquire why he is called the Spirit of Truth for divers
attributes he hath he is called the Spirit of Adoption Rom. 8.15 the Spirit of Faith 2 Cor. 4.13 the Spirit of Grace of Love of Joy of Zeale for where he worketh Grace is operative our Love is without dissimulation our Joy is like the joy of heaven as true though not so great our Faith a working faith and our Zeal a coale from the Altar kindled from his fire not mad and raging but according to knowledge he makes no shadowes but substances no pictures but realities no appearances but truths a Grace that makes us highly favoured a precious and holy Faith full and unspeakable Love ready to spend it self and zeal to consume us of a true existence being from the spirit of God who alone truly is but here the spirit of Truth yet the same spirit that planteth grace and faith in our hearts that begets our Faith cilates our Love works our Joy kindles our Zeal and adopts us in Regiam familiam into the Royall Family of the first-born in Heaven but now the spirit of Truth was more proper for to tell men perplext with doubts that were ever and anon and sometimes when they should not asking questions of such a Teacher was a seal to the promise a good assurance they should be well taught that no difficulty should be too hard no knowledge too high no mystery too dark and obscure for them but Omnis veritas all truth should be brought forth and unfolded to them and have the vayle taken from it and be laid open and naked to their understanding Let us then look up upon and worship this spirit of Truth as he thus presents and tenders himself unto us as he stands in opposition to two great enemies to Truth as 1. Dissimulation 2. Flattery and then as he is true in the lessons which he teacheth that we may pray for his Advent long for his coming and so receive him when he comes And first dissemble he doth not he cannot for dissimulation is a kind of cheat or jugling by which we cast a mist before mens eyes that they cannot see us it brings in the Divel in Samuel's mantle and an enemy in the smiles and smoothness of a friend it speakes the language of the Priest at Delphos playes in ambiguities promises life As to King 〈◊〉 who a 〈…〉 slew when death is neerest and bids us beware of a chariot when it means a sword No this spirit is an enemy to this because a spirit of truth and hates these in volucra dissimulationis this folding and involvednesse these clokes and coverts these crafty conveyances of our own desires to their end under the specious shew of intending good to others and they by whom he speaks are like him and speak the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.12 in the simplicity and godly sincerity of the spirit not in craftinesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling the Word of God deceitfully 2 Cor. 4.2 Eph. 4.14 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the slight of men throwing a Die what cast you would have them noting their Doctrine to men and the times that is not to men and the times but to their own ends telling them of Heaven Wisdom 1.5 when their thoughts are in their purse This holy spirit of Truth flies all such deceit and removes himself far from the thoughts which are without understanding and will not acquit a dissembler of his words there is nothing of the Divels method nothing of the Die or hand no windings nor turnings in what he teacheth but verus vera dicit being a spirit of truth he speaks the truth and nothing but he truth and for our behoof and advantage that we may believe it and build upon it and by his discipline raise our selves up to that end for which he is pleased to come and be our teacher And as he cannot dissemble so in the next place flatter us he cannot the inseparable mark and character of the evill spirit qui arridet ut saeviat who smiles upon us that he may rage against us lifts us up that he may cast us down whose exaltations are foiles whose favours are deceits whose smiles and kisses are wounds for flattery is as a glasse for a fool to look upon and so become more fool than before it is the fools eccho by which he hears himself at the rebound and thinks the wiseman spoke unto him and it proceeds from the father of lies not from the spirit of truth who is the same yesterday and to day and for ever who reproves drunkennesse though in a Noah adultery though in a David want of faith though in a Peter and layes our sins in order before us his precepts are plain his law is in thunder his threatnings earnest and vehement he calls Adam from behind the bush strikes Ananias dead for his hypocrisie and for lying to the holy Spirit deprives him of his own Thy excuse to him is a libell thy pretence fouler than thy sin thy false worship of him is blasphemy and thy form of godlinesse open impiety and where he enters the heart Sin which is the greatest errour the grossest lye removes it self heaves and pants to go out knocks at our breast and runs down at our eyes and we hear it speak in sighs and grones unspeakable and what was our delight becomes our torment In a word he is a spirit of truth and neither dissembles to decieve us nor flatters that we may deceive our selves but verus vera dicit being truth it self tells us what we shall find to be most true to keep us from the dangerous by-paths of errour and misprision in which we may lose our selves and be lost for ever And this appears is visible in those lessons and precepts which he gives which are so harmonious so consonant so agreeing with themselves and so consonant and agreeable to that Image after which we were made to fit and beautifie it when it is defaced and repaire it when it is decayed that so it may become in some proportion measure like unto him that made it for this spirit doth not set up one precept against another nor one text against another doth not disanul his promises in his threats nor check his threats with his promises doth not forbid all Feare in confidence nor shake our confidence when he bids us feare doth not set up meeknesse to abate our zeale nor kindles zeale to consume our meeknesse doth not teach Christian liberty to shake off obedience to Government nor prescribes obedience to infringe and weaken our Christian liberty This spirit is a spirit of truth and never different from himself never contradicts himself but is equall in all his wayes the same in that truth which pleaseth thee and that which pincheth thee in that which thou consentest to and that which thou runnâ—st from in that which will rayse thy spirit and that which will wound thy spirit And the reason why men who
talk so much of the spirit doe fall into grosse and pernicious errors is from hence that they will not be like the spirit in this equall and like unto themselves in all their wayes that they lay claime to him in that Text which seemeth to comply with their humour but discharge and leave him in that which should purge it that upon the beck as it were of some place of Scripture which upon the first face and appearance looks favourably upon their present inclinations they run violently on this side animated and posted on by that which was not in the Text but in their lusts and fancy and never look back upon other testimonies of divine Authority that Army of evidences as Tertullian speaks which are openly prest out and marshall'd against them which might well put them to a halt and deliberation which might stay and drive back their intention and settle them at last in the truth which consists in a moderation betwixt two extremes For we may be zealous and not cruell we may be devout and not superstitious we may hate Idolatry and not commit Sacriledge we may stand fast in our Christian liberty and not make it a cloak of maliciousnesse if we did follow the spirit in all his wayes who in all his wayes is a Spirit of truth for he commandeth zeale and forbids Rage he commends devotion and forbids superstition he condemns Idolatry yea and condemns sacriledge he preacheth liberty and preacheth obedience to superiours and in all is he same spirit And this spirit did come His Advent and Christ did send him and in the next place to this end he came to be our leader to guide us in the wayes of truth to help our infirmities to be our conduct to carry us on to the end which is nomen officii the name of his office and Administration which one would think were but a low office for the spirit of God and yet these are magnalia spiriûts the wonderfull things of the spirit and doe no lesse proclaime his divinity then the Creation of the world we wonder the blind should see the lame goe the deaf heare the dead be raysed up but doth it not follow pauperes Evangelizantur Mat. 11.5 the poore receive that Gospel weigh it well and in the Ballance of the fanctuary as great a miracle as the former And this his Advent and coming was free and voluntary and though he was sent from the Father and the sonne yet sponte venit he came of his own accord and he not onely comes but sends himself say the schooles as he dayly works those changes and alterations in his creature These words to be sent and to come and the like Dicit Mittam ut propriam autoritatem oftendat Tum denique veniet quo verbo spiritûs potestas indicatur Naz. Or. 37. are not words of diminution or disparagement He came in no servile manner but as a Lord as a friend from a friend as in a letter the very mind of him that sent it which shewes an agreement and concord with him that sent him but implyes no inferiority no degree of servility or subjection Yet some there have been who have stumbled at the shadow which this word hath cast or indeed at their own and for this made him no more then a Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernumerary God brought in to serve and minister and no distinct person of the blessed Trinity But what a grosse error what foule ingratitude is this to call his goodnesse servility his coming to us submission and obedience and count him not a God because by his gracious operation he is pleased to dwell in men and make them his Tabernacle why may we not as warrantably conceive so of either person For God with reverence to so high a Majesty serves us more then we doe him who are nothing but by his breath and power he serves us every day nay he Feedeth they young Ravens that call upon him He knocks at our doores he intreats waits suffers commands us to serve one another commands his Angels to serve minister unto us res rationesque nostras curat he keeps our Accounts numbers our teares watcheth our prayers in our misery in the deepest dungeon he is with us And these are no disparagements but Arguments of his excellency and infinite goodnesse and faire lessons to us not to be wanting to our selves and our brethren who have God himself thus carefully waiting upon us and to remember us that to serve our brethren is to exalt and advance and rayse us up to be like unto him When we wash our brethrens feet when we bind up their wounds when we sit down in the dust with them when we visit them in prison and minister to them on their bed of sicknesse we may think we debase our selves and doe decrease as it were but it is our honour our Crown our conformity to him who was the servant of God and our servant and made himself like unto us that he might serve us in his flesh and doth so to the end of the world invisibly by his spirit T is the spirits honour to be sent to be a leader a conduct and though sent he be yet he is as free an Agent as the sonne and the sonne as the Father Tertullian calls him Christi vicarium Christs vicar here on earth to supply his place but that argues no inequality for then the sonne too must be unequall to the Father for his Angel his Messenger he was and went about his fathers businesse And to conclude this in a farr remote and more qualifyed sense we are his vicars his deputies his Steward 's here on earth and 't is no servility 't is our honour and glory to doe his business to serve one another in love to be Servants to be Angels I had almost said to be holy Ghosts one to another John 20.21 As my Father sent me saith our Saviour to his Disciples so send I you and he sends us too who are Haereditarii Christi Discipuli Christs Disciples by inheritance and succession that every one as he is endowed from above should serve him by serving one another and though our serving him cannot deserve that name yet is he pleased to call it helping him that we should help him to feed the hungry to guide the blind and teach the ignorant and so be the Spirits Vicars as he is Christs that Christ may fill us more and more with his spirit which may guide and conduct us through the manifold errors of this life through darkness and confusion into that truth which may lead us to bliss The Spirits lesson For as he is a spirit of Truth so in the next place the lesson which he teacheth is Truth even that truth which is an Art Saint Austin calls it so and a law to direct and confine all other Arts quâ praeeunte seculi fluctus calcamus which goes before us in our
eyes and with our hands handle the word of truth In a word we manifest the truth and make it visible in our actions and the Spirit is with us and ready in his office to lead us further even to the inner house and secret closet of truth displayes his beames of light as we press forward and mend our pace every day shining upon us with more brightnesse as we every day strive to increase teaching us not so much by words as by actions and practice by the practice of those vertues which are his lessons and our duties we learn that we may practice and by practice we become as David speaks Psal 119.99 wiser then our teachers to conclude day unto day teacheth knowledge and every act of piety is apt to promote and produce a second to beget more light which may yet lead into more which may at last strengthen establish us in the truth and so lead us from truth to truth to that happy estate which hath no shadow of falshood but like the Spirit of Truth endureth for evermore THE FIRST SERMON JAMES I. Vers ult Pure Religion and undefiled before God and the Father is This to visite the fatherlesse and widdows in their affliction and to keep himselfe unspotted from the World NOthing more talkt of in the world then Religion nothing lesse understood nothing more neglected there being nothing more common with men then to be willing to mistake their way to withdraw themselves from that which is indeed Religion because it stands in opposition to some pleasing errour which they are not willing to shake off and by the help of an unsanctified complying fancy Multi fibi fidem ipsi potiut constitunut quam accipiunt dum quae velunt sapiunt nolunt sapepere quae vera sunt cum sapientiae haecveritas sit ea interdum sapere quae nolis Hilar. 8. de Trin. V. 22. to frame one of their own and call it by that name That which flatters their corrupt hearts That which is moulded and attempered to their bruitish desigus That which smiles upon them in all their purposes which favours them in their unwarrantable undertakings That which bids them Go on and prosper in the wayes which lead unto death That with them is True Religion In this Chapter and indeed in every Chapter of this Epistle our Apostle hath made this discovery to our hands Some there were as he observes that placed it in the ear did hear and not do and rested in that some did place it in a formall devotion did pray but pray amisse and therefore did not receive some that placed it in a shadow and appearance Verse 25. seemed to be very religious but could not bridle their tongue and were safe they thought under this shadow others there were that were partiall to themselves despisers of the poor that had faith and no works in the second Chapter and did boast of this others that had hell fire in their Tongue and carried about with them a world of iniquity which did set the wheel the whole course of Nature on fire in the third Chapter and last of all some he observed warring and fighting killing that they might take the prey and divide the spoil in the fourth Chapter And yet all religious Every one seeking out death in the errour of his life and yet every one seeming to presse forward towards the mark for the price of the high calling of God in Christ Jesus To these as to men ready to dash upon the rock and shipwrack doth our Apostle cry out as from the shore to turn their compasse and steer their course the right way and seeing them as it were run severall wayes all to meet at last in the common gulph of eternall destruction He calls and calls aloud after them To the superstitious and the prophane To the disputer and the scribe to them that do but hear and to them that do but babble To them that do but professe and to them that do but beleeve the word is Be not deceived This is not it but Haec est This is pure Religion is vox à Tergo as the Prophet speaks Esay 30. a voice behinde them saying This is the way walk in it This is as a light held forth to shew them where they are to walk as a royal Standard set up to bring them to their colours This doth Infinitatem rei ejicere as the Civilians speak Take them from the Devils latitudes and expatiations from frequent and fruitlesse hearing from loud but heartless prayer from their beloved but dead faith from undisciplined and malitious zeal From noise and blood from fighting and warring which could not but defile them and make them fit to receive nothing but the spots of the world from the infinite mazes and by-paths of Errour and brings them into the way where they should be where they may move with joy and safety looking stedfastly towards the End Let us now hear the conclusion of the whole matter whatsoever Divines have taught whatsoever Councels have determined or the schoolmen defined whatsoever God spake in the old times whatsoever he spake in these last dayes That which hath filled so many volumes and brought upon us Fatigationem Carnis that weariness of the flesh Ecclesia 1 2.12 which Solomon complains of in reading that multitude of Books with which the world doth now swarm with That which we study for which we contend for which we fight for as if it were in Democritus his Well or rather as the Apostle speaks in Hell it self quite out of our reach or if there be any truth that is necessary or any other commandment it is briefly comprehended in this saying even in this of Saint James Pure Religion and undefiled before God and the Father is this to visit c. I way call it the picture of Religion in little in a small compasse and yet presenting all the lines and dimensions the whole signature of Religion fit to be hung up in the Church of Christ and to be lookt upon by all that the people which are and shall be born may truly serve the Lord May it please you therefore a while to cast your eyes upon it and with me to view First The full proportion and severall lineaments of it as it were the essentiall parts which constitute and make it what it is and we may distinguish them as the Jew doth the Law by Do and Do not The first is Affirmative To do Good to visit the fatherlesse and widdows in their affliction The second not to do evil to keep our selves unspotted from the world And then secondly to look upon as it were the colours and beauty of it and to look upon it with delight as it consists First in its purity having no mixture Secondly in its undefilednesse having no pollution And then thirdly the Epigraph or title of it the Ratification or seal which is set to it to make it Authentick
sicuts all other Rules whatsoever and bids us beware of men beware of our selves and try every spirit for it is not sicut vidimus as we see others walke nor sicut visum est as it may seem good in our own eyes for no man more ready to put a cheat upon us then our selves nor sicut visum est spiritui as it may seeme good to every spirit for we are too prone to take every lying spirit even our owne which is but our Humour or Lust for our Holy Ghost what Saint Iohn said of Antichrist may also be said of the spirit we have heard that the spirit shall come and behold now there are many spirits the world is full of them so that there are as many Rules almost as men by which they walk severall wayes but to the same end pressing forward to the delights and glory of this world nothing doubting of their right and title to the next thus joyning together God and the World as Iulian the Apostate did his own statues Naz. Orat. 3. Invect prior and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be worshipt both together None of these will fit us but sicut accepimus as we have received from Christ and his Apostles which is the onely sufficient Rule to guide us in our walke And first not sicut vidimus as we have seen others walke no though their praise be in the Gospel and they are numbred amongst the Saints of God For as St. Bern. calls the examples of the Saints condimentum vitae the sawce of our life to season and make pleasant what else may proue bitter to us as Iobs Dunghill may be a good sight for me to look upon in my low estate and his patience may uphold me Dauids Groanes and complaints may tune my sorrow Saint Pauls labours and stripes and Imprisonment may giue me an Issue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.13 a way a Power to escape the like Temptation by conquering it I may wash off all my Grief with their Teares wipe out all disgrace with their contumelies and bury the feare of Death in their graves so they may prove if we be not wary venenum vitae as poyson to our life and walke For I know not how we are readier to stumble with the Saints then to walke with them Readier to lie downe with David in his bed of lust then in his Couch of teares Readier to deny Crist with Peter upon a pretense of frailty then to weep bitterly out of a deep sense of our sinne In the errors and deviations of my life I am Noah and Abraham and David and Peter I am all the Patriarchs and all the Apostles but in that which made them Saints I have little skill and lesse minde to follow them It will concern us then to have one eye upon the Saint and another upon the rule that the Actions of good men may be as a prosperous Gale to drive us forward in our course and the rule the Compasse to steere by for it will neither help nor comfort me to say I shipwrackt with a Saint My Brethren saith Saint Iames have not the saith of Christ in respect of Persons Iam. 2.1 for it is too common a thing to take our eye from the rule and settle it upon the Person whom we gaze upon till we have lost our sight and can see nothing of man or infirmity in him His virtue and our esteeme shines and casts a colour and brightness upon the Evill which he doth upon whatsoever he saies though it be false or does though it be irregular that it is either lesse visible or if it be seene commends it self by the person that did it and so steales and wins upon us unawares and hath power with us as a Law Could St. Augustine erre There have been too many in the Church who thought he could not and to free him from error have made his errors greater then they were by large additions of their owne and fathered upon him those mishapen Births which were he now alive he would startle at and run from or stand up and use all his strength to destroy Could Calvin or Luther doe or speak any thing that was not right they that follow them and are proud of their Names willing to be distinguish'd from all others by them would be very Angry and hate you perfectly if you should say they could and we cannot but be sensible what strange effects this admiration of their Persons hath wrought upon the Earth what a fire it hath kindled hotter then that of the Tyrants Furnace Dan. 3. for the flames have raged even to our very doores Thus the Examples of good men like two-edged swords cut both wayes both for good and for bad and sinne and error may be conveighed to us not onely in the Cup of the Whore but in the Vessells of the Sanctuary They are as the Plague and infect wheresoever they are but spread more contagion from a Saint then from a man of Belial in the one they are scarce seene in the other they are seen with horror in the one we hate not the sinne so much as the person and in the other we are favourable to the sinne for the persons sake and at last grow familiar with it as with our freind Nihil perniciosius Gestis sanctorum Luther de Abrog priv Miss said Luther himself There is nothing more dangerous then the Actions of the Saints not strengthened by the Testimony of Scripture and it is farre safer to count that a sinne in them which hath not its warrant from Scripture then to fix it up for an ensample for it is not good to follow a Saint into the Ditch Let us take them not whom men for men may Canonize themselves and others as they please but whom God himself as it were with his owne hand hath registred for Saints Sampson was a good man and hath his name in the catalogue of beleevers Numb 25. Phinehas a zealous man who staid the Plague by executing of judgement but I can neither make Sampson an argument to kill my self nor Phinehas to shed the blood of an Adulerer Lib. 2. de Baptismo q 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.24 Saint Basil observes that amongst those many seeming contradictions in Scripture one is of a fact or worke done to the Precept The command is Thou shalt not kill Sampson killed himself Phinehas with his speare nailes the adulterous couple to the earth but every man hath not Sampson's spirit nor Phinehas commission The Fathers rule is the rule of wisdome it self when we read in Scripture a fact commended which falls crosse with the Precept we must leave the Fact and cleave to the Precept for examples are not rules of life but provocations to good works sicut vidimus as we have seene is not a right sicut sicut Elias like as Elias but not to consume men with fire like unto Peter
but not to cut off a mans eare and like unto Saint Paul but himself corrects it with another sicut 1 Cor. 11.1 sicut ego Christi as I am unto Christ Secondly But in the next place if not sicut vidimus as we have seene others then not sicut visumfuerit as it shall seem good in our own eyes for fancy is a wanton unruly froward faculty and in us as in Beasts for the most part supplies the place of reason vulgus ex veritate pauca Pro Rose Comaedo ex opinone multa aestimat saith Tull. the Common people which is the greatest part of mankinde are lead rather by Opinion then by the truth for vulgus is of a larger signification then we usually take it in because they are more subject and enslaved to those two turbulent Tribunes of the soul The Irascible and Concupiscible Appetite and so more opinionative then then those who are not so much under their command It is truly said Affectiones sacilè faciunt opiniones our affections will easily raise up opinions for who will not soon fancy that to be true which he would have so which may either fill his hopes or satisfy his lusts or justifie his anger or answer his love or look friendly on that which our wild Passions drive us to Opinion is as a wheele on which the greatest part of the world are turned and wheeled about till they fall off severall waies into severall evills and doe scarce touch at Truth in the way Opinion builds our Church chuseth our Preacher formeth our Discipline frameth our gesture measureth our Prayers Methodizeth our Sermons Opinion doth exhort instruct correct Teaches and commands If it say Goe we goe and if it say Doe this we doe it we call it our conscience and it is our God and hath more worshippers then Truth For though Opinion have a weaker Ground-work then Truth yet she builds higher but it is but Hay and stubble fit for the fire Good God what a Babel may be erected upon a Thought I verily thought saith Saint Paul and what a whirlwind was that thought Act. 26.9 which drove him to Damascus with Letters and to kick against the pricks Shall I tell you it was but Fancy that in Davids time beat downe the carved works with Axes and Hammers It was but a Thought that destroyed the Temple it self that killed the Prophets and persecuted the Apostles and crucified the Lord of life Himself And therefore it will concern us to watch our Fancy and to deal with it as Mothers doe with their children who when they desire that which may hurt them deny them that but to still and quiet them give them some other thing they may delight in take away a Knife and give them an Apple so when our Fancy sports and pleaseth it self with vaine and aery speculations let us suspect and quarrell them and by degrees present unto it the very face of Truth as the Stoick speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. fist and winnow our imaginations bring them to the light and as the devout Schoolman speaks resolve all our effectuall notious by the Accepistis Gers by the Rule and so demolish all those Idolls which our Passions by the help of Fancy have set up for why should such a deceit pass unquestioned why should such an Imposture scape without a marke Thirdly But now if we may not walke sicut visum est as it seemeth good unto us yet we may sicut visum est Spiritui sancto as it seemeth good to the Holy Ghost Yes for that is to walke according to the rule for he speaketh in the word and to walk after the Spirit and to walk by this Rule are one and the same thing but yet the World hath learn'd a cursed Art to set them at distance and when the Word turnes from us and will not be drawn up to our Fancy to carry on our pleasing but vaine imaginations we then appeal to the Spirit wee bring him in either to deny his owne word or which in effect is the same to interpret it against his own meaning and so with Reverence be it spoken make him no better then a Knight of the post to witnesse to a lie This we would doe but cannot for make what noise we will and boast of his Name we are still at visum est nobis it is but Fancy still 't is our own spirit not the Holy Ghost For as there be many false Christs so there are many false spirits and we are commanded not to beleeve 1 Joh. 4.1 but to try them and what can we try them by but by the Rule and as they will say lo here is Christ or there is Christ so they will say Lo here is the spirit and there is the spirit The Pope laies claime to it and the Enthusiast laies claim to it and whoso will may lay claim to it on the same grounds when neither hath any better Argument to prove it by then their bare words no Evidence but what is forg'd in that shop of vanities their Fancy idem Actio Titioque both are alike in this And if the Pope could perswade mee that â—e never open'd his mouth but the spirit spake by him I would then pronounce him Infallible and place him in the chaire and if the Enthusiast could build me up in the same faith and belief of him I would be bold to proclaim the same of him and set him by his side and seek the Law at his mouth would you know the two Grand Impostors of the World which have been in every age and made that desolation which we see on the Earth They are these two A pretended zeal and a pretence of the spirit If I be a Zealot what dare I not doe and when I presume I have the Spirit what dare I not say what Action so foule which these may not authorize what wickedness imaginable which these may not countenance what evill may not these seale for good and what good may they not call evill oh take heed of a false light and too much fire these two have walkt these many Ages about the Earth not with the blessed Spirit which is a light to illuminate and as Fire to purge us but with their father the Devil transform'd into Angels of light and burning Seraphins but have led men upon those Precipices into those works of Darknesse which no night is dark enough to cover Conclus 1. I might here much enlarge my selfe for it is a subject fitter for a Sermon then a part of one and for a Volume then a Sermon but I must conclude And for conclusion let us whilst the light shineth in the world walk on guided by the rule which which will bring us at last to the holy Mount For objects will not come to us but have onely force to move us to come to them Aeternall Happiness is a faire sight and spreads its beames and unvailes its beauty
to win our love and allure and draw us and if it draw us we must up and be stirring and walke on to meet it Climachus what that devout Writer saith of his Monk is true of the Christian he is assidua naturae violentia his whole life is a constant continued violence against himself against his corrupt nature which as a weight hangs upon him and cloggs and fetters him which having once shaken off he not onely walks but runns the wayes of Gods Commandements Conclus 1. Secondly let us walke honestly as in the Day walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becommeth Christians in our severall stations and conditions of life and not think Christ dishonoured if we mingle him with the common Actions of our life For we never dishonour him more then when we take him not in and use him not as our guide and rule even in those Actions which for the grosnesse of the subject and matter they work on may seem to have no favour or rellish of that which we call Religion Be not deceived Maâ—um Rempturb â—i quam comam â—…ec he that thus takeâ—… him in is a Priest a King the most honorable person in the world Behold the profane Gallant who walks and talks away his lâ—…e who divides himself between the combe and the glass and had rather the Common-wealth should flie in pieces then one hair or his Periwig should be out of its place to whom we bow and cringe to and sail down to as to a Golden Calf I tell you the meaness Artizan that works with his hands even he that grindes at the Mill is more honourable then hee Take the speculative Phantastique Zealot the Christian Pharisee that shuts himself up between the eare and tongue between hearing much and speaking more and doing contrary the worst Anchoret in the world being full of Oppression deceit and bitterness I may be hold to say The vilest person he that sits with the doggs of your Flock is more Honorable more righteous then hee and of such as these Saint Paul spake often Philip. 3.18 and he spake it weeping that they did walk but walke as Enemies to the Cross of Christ Let then Every man move in his owne Sphere orderly abide in the Calling wherein he is called and in the last place That we may move with the first mover Christ the beginner and Author of our walke Let us take him along with us in all our waies Hearken what Christ Jesus the Lord will say That we may walk before him with Reverence and Godly feare not sicut vidimus Heb. 11.28 as we have seen but look upon one another as the two Cherubims 1 King 6. touching and moving one another but with the Ark of the Testimony in the midst betwixt us and by that either inciting or correcting one another in our walk Secondly not sicut visum suerit not as it shall seem good in our own eyes for nothing can be more deceitfull then our own thoughts nor sicut visum spiritui not as every spirit may move us which wee call Holy for it may be a lying spirit and lead us out of our way into those evills which grieve that Blessed Spirit whose Name we have thus presumtuously taken in vain But let us walk as we have received him let us joyn example with the word it will be no more as a meteor to mislead us but a bright morning Starr to direct us to Christ correct our fancy by the rule and it will be sanctum cogitatorium a Lymbeck an holy elaboratory of such thoughts which may fly as the Doves to the windows of heaven and last of all try the Spirit by the word for the word is nothing else but the breathing and voice of the Spirit and then thou shalt be baptized with the Spirit and fire the Spirit shal enlighten thee and the spirit shall purge and cleanse thee and lead the into all truth shall breath comfort and strength into thee in this thy walk and pilgrimage and thou shalt walk from strength to strength from virtue to virtue even till thou come to thy journeys end to thy Fathers house to that Sabbath rest which remains to the Children of God THE FOURTH SERMON JOHN 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him THese words are our Saviours and it was usuall with this our good Master by those things which were visible to the eye to lift up his hearers minds and thoughts to spiritual and Heavenly things to draw his discourse from some present occasion or businesse in hand He curseth the fig-tree Math. 21.19 Sterilitas nostra in Ficu Luke 11. which had nothing but leaves to correct our sterility and unfruitfulnesse at the table of a Pharisee upon the sight of the clean outside of his cup he discovers his inward parts full of ravening and wicknesse At Jacobs well Iohn 4. he powreth forth to the woman of Samaria the water of life After he had supped with his disciples he takes the cup and calls the wine his Blood John 15. and himself the true Vine Thus did Wisdom publish it self in every place upon every occasion The well the Table the High-way side every place was a Pulpit every occasion a Text and every good lesson a Sermon To draw down this to our present purpose In the beginning of this Chapter he worketh a miracle multiplyes the loaves and the fishes that the remainder was more then the whole a miracle of it self able to have made the power of god visible in him and something indeed it wrought with them for behold at the 24. v. they seek him they follow him over the Sea They ask him Rabbi when camest thou hither at the next verse but our Saviour knowing their hypocricy answers them not to what they ask but instructs them in that they never thought on Verily verily you seek me not for the miracle but the loaves v. 26. But behold I shew you yet a more excellent way I shew you bread better then those loaves better then Moses his manna behold I am the bread of life v. 48 and my flesh is meat indeed and my blood is drink indeed v. 55. and he commends it unto them by three Virtues or effects 1. That it fills and satisfies which neither the loaves nor Moses his manna could do For he that cometh to me that devoteth himself to me shall never hunger and he that beleeveth in me shall never thirst v. 35. 2. It is a living bread v. 51. a bread that gives life which Moses manna could not do but was destroyed with them that ate it in the wildernesse v. 49. 3. That it was bread which had power to incorporate them to embody them to make them one and give them union and communion with the Lord of life in the words of my Text He that cateth my flesh and drinketh my blood that is as Christ himself