any times ours to be sure which call we them what we will much danger there is in them of falling away from the true Faith of Christ and so as much need of the Apostles counsel and comfort in them Yet take the division of the words in the most proper sense I. St. Pauls counsel or the Christians duty in sad times In the first words Let your moderation be known unto all men that it be is the Christians duty that it should be is S. Pauls counsel II. The Christians comfort in such times or S. Pauls comforting them with it in the following the Lord is at hand With this they are to cheer up their spirits and S Paul tells it unto that purpose Which will afford us a third Point to be considered III. The Connexion of them that our moderation is therefore to be known to all men because our Lord and the Lord of all men is at hand to see what we do and do to us according to our doings therefore set down here indefinitely only the Lord is at hand without determining how or where or when or to what purpose that we might be the more careful in our duty more universal in our moderation And the Apostle dealing thus indefinitely and but silently pointing at the sad condition of the times they saw we shall take leave to be as general and not bind the counsel or the comfort to sad times though so they would fit us too as well as the Philippians The advice is good and the comfort sweet both necessary at any time whatsoever I begin with St. Pauls counsel or the Christian duty for moderation Let your moderation c. Three Points I shall consider in it 1. Let there be moderation 2. Let it be known 3. Let it be known unto all men Let our moderation be he manifested be extended unto all Let there be moderation or let our moderation be let moderation be ours be our practice that stands first to be considered And the word so rendred has divers significations all indifferently appliable both to the context and the Christians duty against his Lords coming The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and first and primarily signifies equity So Aristotle take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A duty as fit for Christianity as any not only to be just but equal nay to prefer equity before justice to depart somewhat from our own right rather then exact the extremity of justice rather to let go a Coat or a Cloak then go to law about it rather to take a blow an affront an indignity nay turn the cheek for a second then draw a Sword for a third turn the other cheek rather than venture turning out of Heaven for turning violently again upon them out of a false opinion of gallantry and valour rather go a mile or two above our stint and share then to make disturbance for it This our Masters counsel and command too to all his Disciples S. Matth. v. 40 41 42. confirmed to us by his example S. Matth. xvii 27. Tribute paid by him that was not due only lest he should offend them Indeed it is not equity but iniquity in them that require more then is right yet 't is a point of a Christian sometimes in petty matters always not to stand rigorously upon our right when there is like to come nothing but continual dissention and long-liv'd enmities by exacting it So far should we be from doing so that we should be ready by all fair compliances to remove all unneighbourly contentions from among us if the parting with trifles giving way a little or the forgiving small trespasses will do it More then so there is in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seeking occasions and opportunities to do good Our blessed Lord went about doing good says S. Peter Acts x. 38. from City to City says S. Matth. ix 35. from one place to another all the Cities of Iudea over from one opportunity to another seeking distressed souls to do good unto one point of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that gentleness of Christ by which St. Paul beseeches the Corinthians 2 Cor. x. 1. His was not to leave sinners as they deserve ours not deal with our Brethren always as they perhaps deserve of us but deal better with them then so to proffer them some condescensions seek some such ways and means to reconcile them to us This is truly Christian if to be like Christ be to be truly Christian and as fit it is for such times as the Philippians then were in nothing more fit in the times either of growing Heresies or pressing troubles then to descend a little to win the one and give a little to avoid the other And as well it answers to our English rendring it Moderation Equity is nothing else but a moderating that summum jus a bringing rigorous right to moderate terms and so striving to be good to them with whom the contestation is to overcome them into peace and agreement with us and so avoid the trouble and vexation that else is like to come from them to us and likely from us to them again that we be not found smiting our fellow Servants fighting with one another when our Lord comes A fit vertue this to answer that part of the Text too the Lords being at hand 2. A second interpretation there is that suits as well for humanity and civility it is taken And truly Christianity teaches not to be uncivil allows not uncivil language not so much as a thou fool threatens Hell fire to such a tongue S. Matth. v. 22. allows not that which is less a Racha any kind of expression of contempt or vilifying our Brother Such a fault must come before the Council we must be brought to the Council Table for it of God and Christ and fin'd at what they please for the misdemeanour though the Common Law peradventure will not reach to punish it 'T is none of Christs Religion that teaches men to be uncivil no not to return one incivility with another no not revile again though we be reviled says St. Peter and brings Christ for an example 1 Pet. ii 23. Others doing us wrong nay shrewdly persecuting us too will not authorize us to do it to requite our very persecutors with any incivility A good memorandum for those who make it an especial sign of their being better Christians then others to be rude and uncivil to their betters to be saucy and unmannerly to any to all that run not riot with them into the same madness and folly Sacriledge and Heresie that cannot be content to do men wrong and rob them of their dues but must do it with ill language and incivility They forget sure the Lord is at hand that there is any such thing as a Lord any superiour above them either at hand or afar off either in this world or in the other The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for moderation in this point too
the Angel the Herauld of it 3. It intimates health as well as peace we were all sick till this day came the best with the Spouse sick of love Cant. v. 8. the worst sick of somewhat else none well till this news came till the next morning after this great Conception rose with healing in his wings Now all hail and whole and well again 4. It signifies a wish of salvation too Ave says one piously though not learnedly a vae all woe now away temporal and eternal Eva spell'd backwards all Eves ill spun web unravel'd undone roul'd backward by the Conception of this blessed Virgin here foretold temporal and eternal woes taken all away nothing but joy and salvation to us if we will hear it with the Blessed Virgin and accept it The second salutation is The Lord is with thee and it may be either an apprecation or wishing that he would be or an Annunciation or affirmation a declaring and affirming that he is or a prediction or foretelling that he will be with her It was an apprecation when Boaz gave it to the Reapers Ruth ii 4. that God would be with them It was an apprecation and an affirmation both when the Angel gave it to Gideon Judg. vi 12. The Lord is with thee thou mighty man of valour It is affirmation apprecation and prediction all three here to our Blessed Lady a wish that the Lord would an assurance that he is a prediction that he will be yet more signally and more particularly with her by and by 'T is somewhat to be saluted by an Angel and 't is not common we hear often of their coming with a message seldom with a salutation 't is sign of more then ordinary acquaintance and familiarity with God and of his respect particular unto us when he sends his Angels not only upon errands but how-do-yous to us With such a salutation too as the Lord is with thee The hand of the Lord was with him 't is said of St. Iohn Baptist and that was well his hand and not himself and yet the greatest of them that was born of women was not greater than he St. Matth. xi 11. But here 't is he himself with the greatest among women It is a great favour to have his hand but it is an high one to have himself with us Yet the Angel says to Gideon Judg. vi 12. The Lord be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article an Emphasis put upon it he is not with her as he is with any else Tecum in mente tecum in ventre as the Fathers gloss it Tecum in spiritu tecum in carne with her he was or would be presently as well in her body as in her soul personally essentially nay bodily with her and take a body from her a way of being with any never heard before or since a being with her beyond any expression or conception whatsoever And the Lord thus being with her all good must needs be with her all the gracious ways of his being with us are comprehended in it so the salutation no way to be exceeded And well may he chuse to be with her even make haste and prevent the Angel as St. Bernard speaks to be with her He is with the pure in heart with the humble spirit and piously retired soul and she is all And though by the Angels words ver 31. we cannot conceive that the Lord was yet conceived in her he speaking in the future yet as sure it was even whilst the Angel was in his salutation as if he were already incarnate in her flesh upon this may well follow the third salutation Blessed art thou or be thou blessed Yet I shall not here say much of this I reserve it to be handled amongst the titles onely tell you it may as well pass for a salutation as the other We still sometimes use it in our salutations use to say God bless you when we salute sometimes so the mowers to Boaz return his salutation of the Lord be with you with The Lord bless thee Ruth ii 4. And Gen. xlvii 7. we read that Iacob blessed Pharaoh when he came before him that is saluted him in a form of blessing All the famous salutations now you see of all former and latter times are here rallied up in this Daniel's Live for ever for life and health and safety the Angels to Gideon The Lord is with thee Boaz his to Ruth Blessed be thou of the Lord my daughter Ruth iii. 10. Tobit's to the Angel Gaudium tibi Tob. v. 11. Ioy be unto thee Christ's to his Disciples Peace be unto you The Apostles grace and peace and salvation to their Churches all in this of the Angel to the Virgin now in treaty about Christs Incarnation To shew us 1. all these are in Christ all now coming to us by his coming to us to be found altogether no where but in him joy and peace and health and salvation and blessedness first rising on us by this days business his Incarnation To teach us 2. good forms of salutation blessing and not cursing though there are some so peevish to say no worse to tell us they had as lieve we should say the Devil take them as God bless them or God be with them It seems they had rather imitate the bad Angel than the good I hope we had not Good words if it be no more are fittest sure for Christian mouths but yet good wishes too for he that forbids to say to some God speed you 2 John x. intimates we should say so to others And though the Disciples are bid to salute no man by the way St. Luke x. 4. that is when it will retard or hinder their holy business they are yet bid when they come into a house say Peace be to it ver 5. And if the Angel do it and Christ bid it and do it too as he does St. Luke xxiv 35. I hope we may and will do too Nay and give good titles too upon the same account the Angel does so to the blessed Virgin and we hasten to them Thou that art highly favoured blessed blessed among women Thou that art highly favoured but why thou without a name why not Mary here as well as after ver 30. Why there he used her name so to dispel her fear as it were by a kind of friendly familiarity here he forbears it in his reverence to her We use not to salute great persons by their Names but by their Titles and the Mother of God is above the greatest we here meet with upon the earth We must not be too familiar with those whom God so highly favours that 's our lesson hence We are not to speak of the Blessed Virgin the Apostles and Saints as if we were speaking to our Servants Paul Peter Mary or the like 'T is a new fashion of Religion neither taken from Saints nor Angels nor any of Heaven or heavenly spirits
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
Rom. x. 2. without knowledge and spirit without holiness for the Spirit of the Prophets is subject to the Prophets 1 Cor. xiv 32. much more to the God of the Prophets to his time and order And yet there is another disposition to be observed in those upon whom the good Spirit lights to make either instruments of glory to the Church or Piety to God 'T is sitting and expecting if you mark it till the day or days of Pentecost be fully come and accomplisht souls willing to keep a holy-day or holy-days to the Lord neither to be scar'd from the attendance of their Master and their Devotions nor to be shortned and interrupted in their pious course of faith and piety by the now so terrible scare-crows of set Feasts as Iewish legal and superstitious observances as the new zelots are so wise to term them because they understand not terms or times The spiritual man if they be what they boast discerns the things of God though hidden in darker mysteries knows better to distinguish Iudaism from Christianity Piety from Superstition and is not only content but studies to wait upon his Lord upon any day glad to get it too Passover or Pentecost makes use of them all and turns them fairly from their old Iudaism and consecrates them anew to his Masters service and this doing the very Spirit himself authorizes and abets whilst he thus seems to pick out the time for his own coming at the Iewish Pentecost so to sanctifie a new Christian Pentecost the Christian Whitsuntide to all Christian Generations by this solemn glory of his benefits to day to be remembred for ever Thus we have the disposition he vouchsafes to descend upon unanimous uniform peaceable orderly expecting souls Such as set apart and keep days to God with faith and patience and in obedience and order the contrary tempers are too rough lodgings for the Spirit of meekness order and peace be we so prepar'd and he will come II. Now see we how he comes the manner of the Holy Spirits coming Double it is to the ear and to the eye To the ear first and that 1. suddenly from Heaven secondly 3. like a sound thence 4. the sound of a rushing mighty wind that 5. filled all the house yet 6. the house only where they sate thus to the ear Then 2. to the eye in the appearance of tongues cloven tongues tongues of fire tongues sitting and lastly sitting upon each of them We take first what came first the sound and that first was sudden suddenly says the Text yet as sudden as it came go it shall not so not without a note or two Suddenly then it came to shew the freeness of Gods grace so far above desert that it is also above apprehension it out-runs that and is upon us ere we are aware so little probability have we to deserve it that we commonly have not time to do it and when we have yet so suddain does it fall that we may well see it comes not from our selves so dull a piece as earth and sin has made us To shew 2. the readiness of his goodness beyond expectation readier far to give than we to take comes commonly upon us sooner then we expect or wish prevents us with his goodness as the Psalmist observes to us Psal. xxi 3. and runs very swiftly Psal. cxlvii 15. flying upon the wings of the wind Psal. civ To shew us 3. the vanity of men who think it comes with observation It does not says Christ St. Luke xvii 20. 'T is not at our command The Prophets themselves could not Prophesie when they listed 't was cecidit Spiritus the Spirit fell upon them the common phrase in Scripture and then they prophesied till that fell and fall it did but at times what times it pleased the motions of the Prophet were but as other mens Indeed I remember Elisha willing to prophesie to Iehoshaphat the King of Iudah 2 King iii. 14 15. calls for a Minstrel and it came to pass that while the Minstrel play'd the hand of the Lord came upon him Not that either the Spirit was at the will and under the power of the Minstrel or the Prophet but to shew the disposition that the holy Spirit vouchsafes soonest and suddenest to come to a sweet and tunable soul dispos'd to accord to love and peace and unity And by the way you may take notice Musick and the Spirit are at no discord as the late spiritual men forsooth would have us to believe the Prophet you see thought it the only way and medium to raise his spirits into heavenly raptures to make himself capable of new Inspirations to call for an Instrument of Musick and as it were to perswade the heavenly Spirit down by some grave and sober Musick which may make us wonder how these great pretenders to the Spirt and gapers for it should be so furious enemies against the Church Musick so ever employ'd and approv'd both by God and his Prophets and Apostles for singing with melody says St. Paul too Ephes. v. 19. to fit and sweeten and raise our dull and rougher spirits to the service of Heaven and the entertainment of the heavenly and gentle motions of the Spirit in those holy performances But all this while this is but to dispose our selves the Spirit it self is at its own disposal for all this and when he comes comes on a sudden Even to awake 4. and rouse us up We are drowsie souls to Heaven-ward want some sudden change to startleus things that come leisurely will not do it It must be a sudden turn that will turn us out of our selves or from our follies or so much upward And sudden 5. it is again to shew the activity of the Spirit of God how wonderful he is among the Children of men that he cannot only turn the world upside down when ere he please but assoon as he pleases does but blow with his wind and the waters flow casts but a sudden glance of an eye at St. Peter and out run the waters out of his he that was but just now afraid of the voice of a silly girl fears not presently the lightnings and thunders of the greatest Tyrants Nox ut tetigerit mentem docet solumque tetigisse docuisse est Mam humanum subito ut illustrat immutat affectum abnegat hoc repente quod erat exhibet repente quod non erat S. Greg. He does but touch the mind and teaches it shines into it and changes it together forgets immediately what it was and is what it was not All the quickest ways of men must have time and leisure be it but to cast an eye but O qualis est artifex iste Spiritus But how wonderful an Artist is thy Spirit O Lord that knows not the least hinderance or delay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it comes so suddenly there is no appearance often of its coming not so much as a whiff or shadow before it to give us
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
19. We cannot discern his track by reason of their tumultuous doings These are they that are to be prepared and stilled and quieted the Soul calm'd and laid and smooth'd that Christ may come into it But this is the way into which and not by which he comes The way by which he comes or we meet him is first the way of Faith Faith is the way by which he comes into the souls of men the way in which St. Paul worshipped the God of his Fathers Acts xxiv 14. in and by which we first come unto our Lord and worship him as did our fathers Prepare your hearts for it prepare them for him that when he comes he may find faith upon the earth in this earth of ours where e're else he miss it And here as Faith is the way so the several Articles of it may pass for the paths God grant we keep them right and streight and our selves streight to them in this perverse and crooked generation 2. The way secondly by which we meet him is the Law Mandata Legalia says another Not much distant from St. Paul's stiling it Schoolmaster to Christ the way to bring us to him The terrors and threatnings of the Law a good way to prepare us for his coming the Types and Figures a good way to lead us to him that we may see he is the same that was and is and is to come the Saviour of all that were and are and shall be sav'd the same the Patriarchs promised the Sacrifices prefigured the Prophets prophecied of the Iews expected the Apostles preach'd of the world believed on and all must be saved by With such thoughts as these then are we to set upon our preparation 1. To break our high and haughty spirits by the consideration of the terrors of the Law the curses due to them that break it and alas who is it that does not so to make way to let him in Then 2. by the Types and Figures to confirm our faith and make them so many several paths to trace out his foot-steps and know his coming 3. The third way by which we are prepared or which we are to prepare for him is Repentance The very way St. Iohn Baptist came to preach His Repent for the Kingdom of Heaven is at hand being the same with this Prepare ye the way of the Lord make his paths streight Those words of the Prophet the Text and his the Comment No way indeed to Christ but by this way No way but by Repentance to begin it Turn ye turn ye says the Prophet we are all out of the way God knows from the beginning If we will into the way again into the way of our Lord turn we must repent we must of our former ways and doings get us into better ways And then paths here will be the streight and narrow ways the rigours and austerities of repentance the streightning our selves of all our former liberties and desires making our paths so streight and narrow that no tumour of pride no swellings of lust no pack-horses or heavy carriages of the world or Devil may pass by that way any more nothing but Christ and his little flock of humble vertues such as can enter at the streight state none else henceforward to walk in it Prepare we repentance and all its parts and paths for the third way and its paths A fourth is Baptism the way St. Iohn Baptist came in too a way that nam'd him so the way that was always thought to lead all to Christ and his Kingdom that came there in any ordinary way Arise and be baptized Acts xxii 16. that 's the way to the Lord Iesus The way he sent his Disciples in to bring in the world unto him St. Mark xvi 16. whatever shorter way our new men of late have found for their Disciples The Articles and conditions of the Covenant of Baptism promised and undertaken by the baptized either in their own persons or by proxy are the title paths of this great way the several tracks that make it up the ways and paths we are to walk in if we intend ever to meet the Lord. The fifth way is Gods Commandments a way that we all must make ready for him his own way indeed drawn out by his own hands and fingers a way of which himself professes that he came not to destroy it as some vainly delude themselves but to fulfil it to perfect to exalt it to a greater height from the outward act to the inward thought from the lower degree of vertue to the highest of it from bare precepts to additional counsels from meer external performances to right and regular intentions in them And here as the moral Precepts are the great plain way so the Christian Enhâ—â—sements of them to the highest pitch the regulations of them to right intentions and Christian counsels are the paths the narrow and straiter paths The sum and short is this Holy Christian life and conversation in all its parts according to our powers and capacities is the fifth way to be prepared by them that seek the Lord and expect to see his face And yet if there be room and leave for a private conjecture the way of Gods providence in his judgments and mercies towards Ierusalem the way of his mercy in saving the believing and destroying the unbelieving Iew now near at hand may come in for a sixth way of the Lord A way indeed past finding out in all its secret paths yet to be prepared for and more then pointed at by the Prophet Isaiah in that place whence the words are taken and by St. Iohn in this God there bids comfort his captive people for their deliverance from Babylon was now nigh at hand and their enemies near destruction calls to them therefore to prepare themselves for it to make ready and expect it And here S. Iohn Baptist tells the people the Kingdom of Heaven is now at hand S. Matth. 3. 2. which by comparing it with that wrath to come threatned to the Pharisees and Sadduces v. 7. with his exhortation to flee from it and by the coming of the great and dreadful day of the Lord mentioned by the Prophet Malachi iv 5. in the place where S. Iohn Baptists coming is foretold and the dreadfulness of it exprest Chap. iii. 2. where he is said to come to prepare his way before him but ver 1 c. S. Iohns inviting to repentance to divert or shun it can be no other than Christs coming in Judgment against Ierusalem to execute vengeance upon his enemies and deliver his faithful servants vengeance and deliverance the two great manifestations of his Power and Kingdom and sure no more then need to cry out to us to prepare and make right paths against that coming make way for his judgments to pass by us and his mercies to come to us Thus you have the way and paths observe them many several paths but one only way to Christ and Heaven
known It were strange to hear of equity or civility or modesty or moderation that could not be seen ridiculous to call him merciful or equitable that shews it not by some condescension to stile him civil whose behaviour is nothing less him modest who shews nothing but immodesty him meek who expresses nothing but fury and impatience These are vertues we must needs see where e're they be It is reported of S. Lucian the Martyr that he converted many by his modest cheerful and pious look and carriage and of S. Bernard that In carne ejus apparebat gratia quaedam spiritualis c. There appeared a kind of spiritual grace throughout his body there shone a heavenly brightness in his face there darted an Angelical purity and Dove-like simplicity from his eyes so great was the inward beauty of his inward man that it poured out it self in his whole outward man abundantly over all his parts and powers No motion in them but with Reason and Religion Where such vertue is it will be known must be too must so be exprest that men may know and feel the benefits and effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your moderation speak for you whose servants you are what Lord you are under what is your expectation and your faith 3. Nor is it thirdly enough to have it known to one or two to a few or to the houshold of faith alone To all men says the Apostle Iew and Gentile Friend and Foe Brethren and Strangers the Orthodox and Hereticks good and bad Christian and Infidel Condescend to men of low estate the very lowest says our Apostle Rom. xii 16. Provide things honest in the sight of all men ver 17. live peaceably with all men ver 8. do all possible to live so having your conversation honest among the Gentiles that by your good works which they shall behold they may glorifie God in the day of visitation 1 Pet. ii 12. full of equity that they may not speak evil of you as rigorous and unmerciful full of courtesie and civility that the Doctrine of Christ be not blasphem'd for a Doctrine of rudeness and incivility full of modesty that the adversary speak not reproachfully of the word of truth have no occasion to do so by your immodesty full of moderation that all good men may glorifie God for your professed subjection to the Gospel of Christ to those hard points in hard times to meekness and moderation when your adversaries are so violent and immoderately set against you Known must our moderation be in all its parts that all may know the purity of our profession the soundness of our Religion the Grace of God appearing in us the adversary be convinced the Christian Brethren incited by our examples to the same grace and vertue One note especially we are to carry hence that it is no excuse for our impatience harshness or any immodest or immoderate fierceness against any that they are men of a contrary opinion we use so ill Men they are and even under that notion moderation to be used towards them much more if we acknowledge the same Lord or his being any way near either to reward or punish And so I pass to the second General the Christians comfort that holds up his head in the bitterest storms and makes him moderate quite through them all The Lord is at hand Now the Lord is several ways said to be at hand many ways to be near us He is at hand or near us by his divine essence not far says S. Paul from every one of us Acts xvii 27. he is every where we therefore no where but that he is near us He is near us 2. by his Humanity The taking that upon him has brought him nigh indeed to be bone of our bone and flesh of our slesh He is nearer us yet 3. by his Grace One with us and we with him one Spirit too he in us and we in him S. Iohn xiv 20. He is at hand and nigh us 4. in our Prayers So holy David The Lord is nigh unto them that call upon him all such as call upon him faithfully He is nigh us 5. in his Word in our Mouths and in our Hearts by the word of Faith that is preached to us Rom. x. 8. we need not up to heaven nor down to the deep says the Apostle to find out Christ that eternal word is nigh enough us in his word He is nigh us 6. in the Sacraments so near in Baptism as to touch and wash us especially so near in the Blessed Sacrament of his Body and Blood as to be almost touched by us there he is truly really miraculously present with us and united to us 'T is want of eyes if we discern not his Body there 1 Cor. xi 29. in that or see not his power in the other He is at hand 7. with his Iudgments Behold the Iudge standeth at the door S. James v. 9. Just before he had said the coming of the Lord draweth nigh but at the second look he even sees him at the door Now of this coming two sorts we find expected even in the Apostles times his coming in judgment against Ierusalem to destroy his Crucifiers the unbelieving Iews and the Apostate Christians the Gnostick Hereticks that together with the Iews persecuted the Church of Christ and his last coming at the general Judgment We may add a third his being always ready at hand to deliver his faithful servants out of their troubles and to revenge them in due time of all those that causlesly rise up against them The first kind of his coming to Judgment that against Ierusalem is the coming by which the Apostle comforts his Philippians that the Lord was now coming to deliver the persecuted Saints out of their hands The third is that by which our drooping spirits are supported in all distresses that he is near to help us in them all The second his coming at last in the general Judgment then howsoever to make a full amends for all is the great stay of all our hope all Christians from first to last No great matter how we are here from time to time driven to our shifts the time is coming will pay for all Nor do any of the other comings want their comfort 'T is a comfort that God is so near us in his essence so that in him we live and move and have our being our life and being are surely the better by it 2. 'T is a great comfort that our Lord would vouchsafe us so great an honour as to become like one of us to walk and speak and eat and drink and be weary and weep and live and die like one of us 3. 'T is an inward and inexpressible comfort that he will dwell in us by his Grace and Holy Spirit make us Holy as himself is Holy 4. 'T is a gracious comfort that he suffers us so ordinarily to discourse with him in our Prayers 5. 'T is an especial
these are all old worn tatter'd things not worth the taking up nothing now worth any thing but Christ nothing but Christ and those new things those graces are in him Thus old things are past with the true Christian but 2. all things also are become new in him He has a new heart and a new spirit he has no more a heart of stone but a heart of flesh a soft tender pliable heart a meek and well disposed spirit a loving spirit he is no more what he was the old ego he has a new understanding things look not to him as they did of old he vilifies the world and worldly things His affections new he affects not what he did before he contemns all things below He is a King and rules over his passions he is a Priest and sanctifies them with his Prayers he lives under a new Law the Law of the Spirit and not the Flesh he makes every day new Covenants with God A Member of the Church he is and the Kingdom of God is now within him He is a great adorer of the Sacraments of the Church and daily offers up himself a Sacrifice to God his Soul and Body and all he has and pours out his praises His Body is the Temple of the Holy Ghost and the Altar of his Heart burns with the continual fires of Devotion and Charity He now lives no more but Christ lives in him that 's the new life he leads and it leads him into glory A new thing of which he has a glimpse and a kind of antipast here that makes him relish nothing else but cast all behind his back as old rags and dirt to press forward to the mark for the price of the high calling of God in Christ Iesus Phil. iii. 14. This is the new Creature the new man in whom old things are past away and all things become new And shall all things become new and not we shall all old things pass away and we remain in our old sins still every thing be cloth'd with a new lustre we only appear in our old rags still Certainly we cannot judge it reasonable Better use I hope we will make of this days Text of this New-years lesson Put off says the Apostle concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of our minds and put on that new man which after God is created in righteousness and true holiness Eph. iv 22 23 24. 'T is his counsel must be our practise The time past of our life may suffice us says S. Peter 1 Pet. iv 3. to have wrought the will of the Gentiles It is sufficient it is sufficient 'T is time now we unlearn our old lesson unravel our old work leave off our old course of life and begin a new to live henceford to righteousness and not to sin to God and not to men The new entred year calls for it the Text calls for it the Blood of Christ spent at his Circumcision lately past which yet this day and some days still to come commemorate cries for it that we would no longer count the blood of the new Covenant an unholy thing but betake us to it and live by it after a new fashion in newness of life I call you not to legal washings but the washings of Baptism and Repentance not to Iewish Feasts but Christian Festivals not to sacrifice Lambs and Sheep but your Souls and Bodies not to old Ceremonies but the new substance the Righteousness of Jesus Christ. Let him now begin his new reign in you let his new Commandment of Love be obeyed by you his Church purchased so dearly not be cowardly deserted by you keep his Covenant frequent his Temples adorn his Altars reverence his Priests follow the guidance of his Holy Spirit when he inspires good motions into your hearts amend your lives and become all new men in Jesus Christ. And when all these old things shall pass away and the new Heaven and Earth appear when he that sits upon the Throne Rev. xxi 5. shall make all things new then shall we be all made new again even these old decayed ruines of our bodies too and both souls and bodies clothed with the new Robes of Glory that shall never pass away but be ever new ever glorious for evermore THE SECOND SERMON ON THE Circumcision St. LUKE ii 21. His Name was called Iesus ANd to Day it was that He was called so when eight days were accomplished for his circumcising And they did well to call him so for it was the Name the Angel named him before he was conceived in the womb And he could be called by no better For Nomen super omne nomen says St. Paul of it Phil. ii 9. A name it is above every name for above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Eph. i. 21. A Name that has all things in it that brings all good things with it that speaks more in five letters than we can do in five thousand words speaks more in it than we can speak to day and yet we intend to day to speak of nothing else nothing but Iesus nothing but Iesus The sooner then we begin the better And to begin the sooner we shall set upon it without either the Circumstances before or after in the verse or the Ceremonies either of Preamble or of Division of the words Only for Method sake and memory I shall shew you the fulness and greatness of this Name in these seven Particulars 'T is a Name of Truth and Fidelity 'T is a Name of Might and Power 'T is a Name of Majesty and Glory 'T is a Name of Grace and Mercy 'T is a Name of Sweetness and Comfort 'T is a Name of Wonder and Admiration 'T is a Name of Blessing and Adoration A faithful mighty glorious gracious comfortable admirable blessed Name it is given Him to Day to be called by but to be called by and to be called upon by us for ever that we also may be filled with the truth and power and glory and grace and sweetness and wonder and all the blessings of it This is the sum of what we have to say of this Great Name and now we go on with the Particulars A Name it is first of veracity and fidelity of faithfulness and truth This Iesus is but the old Ieshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much mentioned so often fortold so long expected all the Scripture thorow The Greek termination of◠only added that we might so understand that all those Types Prophesies and Promises were now terminated and at an end in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Iesus the Greeks and Gentiles taken in too to fulfill all that had been before named or spoken any way concerning him The testimony of Iesus is the very spirit of Prophesie Rev. xix
death we sate in before St. Luke i. 78 79. His is the only time the time of the Gospel the only time of salvation Here it began and hence now it goes on 2. for ever for St. Iohn calls it Evangelium aeternum Rev. xiv 6. the everlasting Gospel the salvation not to end even with the world to the end of it sure to continue Moses his Law had but its time and vanished and whilst it had could not pretend so far as to make it day cloud and shadows and darkness all the while The times of the Gospel are the only lightsome day and a long one too it seems for our Sun has promised still to shine upon us and be with us ever to the end of the world St. Mat. xxviii 20. But some more remarkable points of this time there are we must confess that of the Apostles was 2. the very especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intended here the Now in the Text When the time of acceptation was at the fullest when whole families together Acts xvi 34. and xviii 8. thousands at a clap Acts ii 41. whole Towns and Countries came thronging in so fast as if this very now were now or never when Handkerchiefs and Aprons and the very shadow of an Apostle carried a kind of salvation with them Acts v. 15. and xix 12. when there was not only a large way opened for all sinners to come in but all ways and means made to bring them in when there were fiery tongues both to inflame the hearts of the believers and to devour the gain-sayers when there was a Divine Rhetorick always ready to perswade Miracles to confirm Prophesie to convince miraculous gifts and benefits to allure strange punishments to awe sinners into the obedience of Christ and the paths of salvation when the time of that great deliverance too from the destruction of Ierusalem and the enemies of the Cross of Christ so often reflected on through Saint Paul's Epistles was now nigh at hand and the fast adhering to Christ the only way to be accepted and taken into the number of such as should be saved from it Yet 3. this Now is not so narrow but it will take in our times too 'T is true those of the Apostles were furnished with greater means and power yet ours God be thanked want not sufficient We have the Word and Sacraments and Ministers and inward Motions daily calls and ready assistances of the Spirit It may be too somewhat more than they a long track of experimental truths and long sifted and banded reasons and an uninterrupted Tradition and a continued train of holy and devout examples a vast disseminating the Christian Principles and the perpetual protection of them we have to make them more easie to be accepted and tell us that 't is Now still the day of salvation And yet 4. even both in our times and the Apostles there has been a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some signal and peculiar time cull'd out of the rest and set apart for this Reconciliation the great affair that sets the Ecce upon it If I tell you but of St. Augustin's Tota Catholica Ecclesia or St. Leo's Institutio Apostolica or St. Ieromes Secundum traditionem Apostolorum or St. Ambrose's Quadragesimam nobis Dominus suo jejunio consecravit for this holy time we are in the time of Lent that they all call it Apostolical at the least and St. Ambrose fetches it from our Lord and consecrates it from Christ himself and that it was always purposely designed for the time of reconciling sinners and all the offices belonging to it I shall need say no more to prove this Now in the Text is not ill applied when applied to this very time Most reasonable it is 1. that some such there should be design'd some time or days determined for a business of so great weight we are not like else to have it done we would be apt enough to put it off from time to time and so for ever Were there not some set days I dare confidently affirm God would have but little worship paid him thousands would never so much as think of Heaven or God And if it be reasonable some time be set us there is 2. no time fitter than where we are 't is the very time of the year when all things begin to turn their course when Heaven and Earth begin to smooth their wrinkled brows and withered cheeks and look as if they were reconciled 'T is the spring and first-fruits of the year which upon that title is due to God and fittest to be dedicate to his Service and the business of our souls 3. 'T is the time when the blood begins to warm and the contest is now in rising between the Flesh and Spirit which now taken up at first and quell'd may be the easier reconciled to peace and the body subdued into obedience to the soul and so Gods grace not received in vain 4. The spring in which it is 't is tempus placitum the pleasant time o' th' year fittest then to fit with the tempus placitum in the Text fit to be employed to set our selves to please God in to make it perfectly such And sure we cannot be displeased that the Church 5. has thought so too chosen it as the fittest Surely it is or should be the more acceptable for that And if this time besides has all times in it that Solomon himself could think of Eccles. iii. 1. It must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too every way acceptable and all of them it has 1. There is says he a time to be born c. and so goes on this is both a time to be born in and a time to die in Lent a time to die unto the world and to be born and live to Christ. 2. 'T is a time to plant and a time to pluck up that which is planted to plant vertue and to pluck up vice 3. 'T is a time to kill and a time to heal to kill and mortifie our earthly members and to heal the sores and ulcers that sin hath made by a diet of fasting and abstinence 4. 'T is a time to break down and a time to build to break down the Walls of Babilon the fortresses of sin and Satan and to build up the Walls of the New Ierusalem within us 5. 'T is a time to weep and a time to laugh to weep and bewail the years we have spent in vanities and yet rejoyce that we have yet time left to escape from them 6. 'T is a time to mourn and a time to dance to manifest our repentance by some outward expressions and thereby dispose our selves every day more and more for Easter Joys 7. 'T is a time to cast away stones and a time to gather stones together to remove every stone of offence and as lively stones to be built up as St. Peter speaks into a spiritual house 8. 'T is a
our joy and comfort as if he come and find us watching find us thus markt in the eye with his own mark Blessed are those servants whom the Lord when he cometh shall find watching St. Luke xii 37. But is there not 2. a blessing belongs to fasting too Sure they are blessed that are not Castavvays and fasting is a vvay to keep us that vve be not such if it but keep the body under the soul vvill surely soar to heaven and dvvell among the blessed and it is the second means vve have here pointed to us to keep that under by It vvas one of St. Pauls in the fore-cited places 2 Cor. vi 5. and xi 27. so proper to the purpose that it is called an humbling of it 1 Kings xxi 29. an humbling of the very soul too Hsal xxxv 13. a chastening of our selves Psal. lxix 10. vvell ansvvering to the Vulgar Latine castigo here Indeed turn'd it vvas the Prophet says to his reproof men laught at him for it as they do still commonly at those that do so yea and the drunkards made Songs upon him for it Yet do it he vvould for all that he vvould not be jeer'd out of his Religion by any of the Wits as they call them any of the Pot-companions or Trenchermen of them all And I knovv not vvhy Christians vvho are to pass through ill report as vvell as good 2 Cor. vi 8. should be so sensible of the scoffs of a profane buffoon as to be jeered out of their devotion by a little scurrilous froathy language any more than he We have 1. our Masters example for our fasting even for the Fast vve are in if vve have leave vvith the Ancients to dravv it thence for forty days together St. Mat. iv 2. We have 2. his Precept and Prediction for fasting too when he should be gone St. Mar. ii 20. We have 3. his order and direction how to do it St. Mat. vi 18. When you fast do thus and thus We have 4. St. Paul telling us of a giving our selves to it making a business of it 1 Cor. vii 5. We have 5. all the Ages of our Christianity severely using it We have 6. here an excellent end of it the keeping under of the body and indeed that I need not prove 't is the fault we find with it that it weakens the knees and dries up the flesh Psal. cix 23. that it agrees not with our bodies No more it should that 's the vertue of it And it being of that vertue and we having so good Example so plain Precept so sober direction so strict practice so long custom to commend us to it I know not where it sticks that it is perform'd no better Indeed were it for the destruction of the flesh though that the Spirit might be saved by it as the Apostle speaks 1 Cor. v. 5. we might peradventure boggle at it but it being only for the keeping it under rule and order that the spirit may be sav'd methinks we should not stick at it at least not stickle against it There are but two kinds of Fasts in Scripture a total and a partial a total from all kind of meat till even and that was Davids 2 Sam. iii. 23 a partial from some kinds only and that was Daniels Dan. x. 3. from Flesh and Wine and pleasant Meats For his three weeks mourning there ver 2. was his so long fasting according to tht Hebrew manner of expression Lugebam for jejunabam Neither of these so grievous especially if but for a time the latter of them mild and gentle And if that will do it if our abstinence from Flesh and Wine and Delicates will keep under the body the Church it may be by reason of our weakness will be content with that Somewhat sure it will do towards it and somewhat however should be done in the point We should do all of us as much as we can will do so too if we think Saint Paul worth following the soul worth saving the being castaways worth preventing But besides this watching and this fasting there is a third way to keep our bodies under by using them to some hardships and restraints Will you see St. Pauls way how he us'd his you may in the forementioned places 2 Cor. vi 4 5 6 8. and xi 26 27. He brings his up to labour and travel to weariness and painfulness to hunger and thirst to cold and nakedness And when we feel this beast of ours begin to kick or lest it do so we must take his way keep it down with labour and employment lash it hard tire it out and weary it with some busie work make it sometimes feel cold and pain we will the better understand what the poor man feels and the easier pitty him keep it sometimes at least hungry and a dry clothe it with course geer break its sleeps abate its provision displease it in the diet debar it sweet odours and perfumes deprive it of the fine dresses bring it out now and then in a mean garb and fashion and let it not continually please it self but be forc'd sometimes to sad and displeasing objects and to dwell upon them to see or feel or do something or other that will afflict and grieve it that it may learn to know it self and to submit This is a third way or rather many ways together a part of the business of those antient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those severely Religious men of old to bring it under But when under it is we must have a care also to keep it so in subjection an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead it away as the conquering combatant does his conquered Enemy for his Servant or his Captive for that 's the true meaning of the word and the second point of St. Paul's Discipline Now two ways there are to bring the body into this full subjection after that by fasting and watching and some severities we have first got it down and kept it under for a while The one is Temperance the other is Exercise both us'd by those that strive for masteries and taken up from them here by St. Paul in his spiritual combat with his body 1. They that strive for masteries are temperate in all things ver 25. And he that will have the full mastery of his body must possess it continually in temperance and sobriety must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 get all into his power and resolve not to be mastered either by a stragling eye or a liquorish palate or an unruly tongue or a fond desire or a foolish fashion or an impetuous passion or any importunate temptation but make his body to foot and lackey it after his soul and think it glory enough that it may be allowed to serve it But to make it a good servant we are also 2. to exercise it exercise it to do and exercise it to suffer That can neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Grave between the ashes of a man and of a Beast 2. But there is 2. a death before this a death of the soul before the death of the body and the much worser of the twain The teeth of Sin says the Son of Syrach are as the teeth of a Lion slaying the souls of men Ecclus. xxi 2. the very souls The separation of the body from the soul which is the temporal death is but a trifle to the separation of the soul from God which is the spiritual This sin brings upon the soul in the very act if it rather be not it it self the very act of sin commits the murther and slays the soul whilst it is in doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle of the voluptuous Widow that lives in sin or pleasure she is dead whilst she is alive 1 Tim. v. 6. A meer walking carkase a sinner is a meer motion and engine without life and spirit when Gods Spirit and Grace as by sin it does is departed from him The fall of the body into the dust of the Grave is nothing so bad as the fall of the soul into the dirt of sin When our souls are but once deprived of Grace and Goodness Gods presence so taken from us they do but wither and dwindle and die away and we only walk like so many Ghosts among the Graves in the shades of night and darkness Did we but consider or understand how miserably the soul crawls along in this condition when the eternal Spirit is departed from it seal'd up as it were by her transgressions in the grave of a customary wickedness adding still one iniquity to another wholly insensible of any good as the dead body we would say the natural death were nothing like it the Grave but a bed of rest and sleep whilst sin were the very torments of death it self Nay the very pangs and horrors of death that make way to it but little flea-bitings to the stings and terrors of Conscience that often follow upon our sins upon the loss of Gods favour and presence And yet there is a third death worse than both these eternal Death from the two former we may rise again The dust will one day breath again and the soul after the departure of Gods Spirit may again retrive it and recover but once within the regions of eternal death and there for ever Body lost and Soul lost and God lost for ever An end indeed without an end an end of good but no end of evil where the worm is ever dying yet ever gnawing the fire dark as the most dismal night yet ever burning the body eternally separated from all the comforts of the soul yet the soul ever in it the soul for all eternity cast out of the land of the living separated irreconcilably from Gods presence the only fountain of joy and life and being and yet continually and everlastingly feeling the horrors of this intolerable parting from him Go ye cursed into everlasting fires is the sentence long since past upon the ungodly and the sinner by our Blessed Saviour St. Matth. xxv 41. The very Heathen notwithstanding the ignorance they were in they were not ignorant of this that they that commit such things are worthy of death so says the Apostle Rom. i. 32. And be the sinner who it will and be his way never so plain and easie never so specious yet at the end thereof is the pit of Hell says the son of Syrach Eâ—clus xxi 10. He that now promises himself any better end of his sins or sinful courses he that flatters and feeds himself with any other end of his Ambition or his Treason of his Faction or his Sedition of his Covetousness or his Sacriledge of his uncleanness or his unjustice or any other sin I name no more for I leave every one to reckon up his own he that flatters himself I say with any other end of any of them to make himself forget this does but deceive himself and fool away his soul beyond recovery Here 's all the fruit he is like to get the only end he will certainly find at last everlasting Death an end without an end without any thing in life to sweeten the approaches of death without any thing in death fruit or leaves to garnish up the Chambers of the Grave or any bud of hope to allay the misery and sadness of it And we need no other witness of all this neither of the little or no fruit nor of the great and horrid shame nor of the vast and miserable ruine that comes of sin but our own selves What had ye says our Apostle ye can shew no fruit ye are now asham'd and ye cannot be ignorant that death is coming on I here refer it to you say what you can in the behalf of it I desire none other witnesses nor judges than your selves What fruit had ye then in those things whereof you are now asham'd tell me if you can IV. Indeed there is none can tell so well as the sinner can himself what he has gotten by his sin whether we consider him as one reflecting upon his ways only as a person of reason should or else as a Christian will For 1. let any of us as men of reason lay together the weary steps the hard adventures the vexatious troubles the ordinary disappointments the impertinent visits the thoughtful nights the busie days the tumultuous uproars of our fears our jealousies our hopes our despairs the unworthy condiscentions the base disparagements the dishonourable enterprizes that a lust that a humour that a vanity puts us to or puts upon us and then compare them with the lightness the shortness the unprofitableness the unsatisfactoriness the eternal shame and confusion we yet after all purchase with all that toil and we must both needs confess that we have done brutishly and unreasonably and cannot but be asham'd we have so unman'd our selves and betrayed the very essence and glory of our nature not done like men But 2. let us renew the same reflections and view them over again by the light of Grace look upon our selves as Christians thus wretchedly betraying our God for a Lust Christ for an Interest our Religion for a Fancy our obedience for a Humour our Charity for a Ceremony our Peace for a Punctilio our duty to God and man for a little vain applause of peradventure ungodly men our Innocence for Dirt and Pleasure our eternal Glory and Salvation for Toys and Trifles and will we not without more ado confess we are asham'd infinitely asham'd of it Hear but those brave ranting blades those gallant sinners Wisdom v. 8. what they say themselves What hath pride profited us say they or what good have riches with our vaunting brought us as if in sum they had said what have all our sins procured us Why all those are passed away like a shadow ver 9. and we are consumed in our own wickedness ver 13. Now indeed though
to unsaint the Saints to deny them their proper titles to level them with the meanest of our Servants We might learn better manners from the Angel here manners I say if it were nothing else for we dare not speak so to any here that are above us and we think much to be Thou'd without our titles by that new generation of possessed men who yet with more reason may call the best man thou then we the Apostles Iohn or Thomas But to descend to a particular survey of these Titles here Thou that art highly favoured so our new Translation renders it Full of grace so our old one hath it from the Latin Gratia plena and both right for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will carry both Grace is favour God's Grace is divine favour high in grace high in his favour full of his grace full of his favour all comes to one Now there is Gratia Creata and Increata Created grace and uncreated grace Created grace is either sanctifying or edifying the gifts of the Holy Spirit that sanctifie and make us holy or the gifts that make us serviceable to make others so The first to serve God in our selves as Faith Hope Charity and other graces The second to serve him in the Church such as the gift of Tongues of Prophesie of Healing and the like of each kind she had her fulness according to her measure and the designation that God appointed her For sanctifying Graces none fuller Solo Deo excepto God only excepted saith Epiphanius And 't is fit enough to believe that she vvho vvas so highly honoured to have her Womb filled vvith the body of the Lord had her soul as fully fill'd by the Holy Ghost For edifying Graces as they came not all into her measure she vvas not to preach to administer to govern to play the Apostle and therefore no necessity she should be full of all those gifts being those are not distributed all to any but unicuique secundum mensuram to every one according to his measure and employment and not at all times neither so neither is she said to be less ful for vvanting them There is one fulness of the Fountain another of the Brook another of a Vessel one fulnes of the Sea another of the River another of the Pond and yet all may be full Christ himself is said to be full of the Holy Ghost and St. Stephen is said to be full and others said to be full yet Christ as the Sea or Fountain they as the Rivulets or Rivers and yet all as they can hold 'T is so in Earth 't is so in Heaven And vvith such a fulness as the Brooks or Rivers is our Virgin full and with no other Where any edifying Grace vvas necessary for her she had it as well as others more perhaps than others Where it vvas not necessary it vvas no vvay to the impairing of her fulness though she had it not as the banks of the Rivers rose or the Channel was enlarged so were those graces but inter mulieres among women at the end makes me incline to think the fulness of Apostolick endowments do not any way belong to her women not being suffered in the times of the Apostles but to teach their children or servants at home never thought so full of the Spirit as to be sent to blow it all abroad And indeed it is not said here full of the Spirit but full of Grace and that is commonly understood of sanctifying Grace of which it is very convenient that we believe none fuller than she and the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not inforce it much higher in the business of created grace But in respect of the increated Grace that is of Christ with whom she was now so highly favoured as to be with Child none ever so filled with Grace indeed This was a grace of the highest nature of which created nature was never capable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred highly highly favoured for 't is most highly can be imagined and this is her first title O thou that art highly favoured high in Gods grace and favour so high as to be made his Mother then sure made a fit receptacle for so great so holy a guest by the fulness of all grace and goodness From this follows the second Title Blessed blessed of God blessed of men blessed in the City and blessed in the Field Cities and Countreys call her blessed Blessed in the fruit of her body in her blessed Child Iesus Blessed in the fruit of her Ground her Cattel her Kine and her Sheep in the inferiour faculties of her soul and body all fructifie to Christ. Blessed her Basket and her Store her Womb and her Breasts the Womb that bare him and the Paps that gave him suck Blessed in her going out and in her coming in the Lord still being with her The good treasure of Heaven still open to her showring down upon her and the Earth fill'd with the blessings which she brought into the world when she brought forth the Son of God Blessed she indeed that was the Conduit of so great blessings though blessed most in the bearing him in her soul much more than bearing him in her body So Christ intimates to the woman that began to bless the Womb that is the Mother that bear him St. Luke xi 27. yea rather says he they that hear the word of God and keep it As if he had said she is more blessed in bearing the word in her soul than in her body But blessed she is Elizabeth by the Holy Spirit fell a blessing her when she came to see her And she her self by the same Spirit tells us all generations shall call her blessed ver 28. So we have sufficient example and authority to do it And I hope we will not suffer the Scripture to speak false but do it And 3. do it to her above all women Benedicta tu in mulieribus That 's her third Title Most blessed none so blessed none ever had Child so blessed none ever bore or brought forth Child as she Benedicta in mulieribus Blessed among women She indeed only blessed all others subject to the curse of in dolore paries of conceiving and bringing forth in sorrow She wholly free from that she a perpetual Virgin before and in and after Child-birth Christ came into her Womb insensibly came forth as it were insensibly too without groan or sorrow to her Blessed 2. among women they all henceforth saved by her Child-bearing notwithstanding she that is woman shall be saved in child-bearing 1 Tim. ii ie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by her child-bearing says a learned Commentator not their own but hers by the Child she bore and they therefore shall call her blessed Blessed 3. among women that is none more blessed then the best the highest of them none above the Mother of God none sure so good as she which now brings me to consider the grounds of all this honour
dead Earth into Herbs and Flowers Such a wind is this Spirit that gives life to every one that comes into the world for he is the Spirit of Life Rom. viii 2. But that which adds somewhat still to the fuller glory of these effects and must not be pass'd without a note is that 't is Spirit still this wind blows still For however the winds are not always in a noise and bustle yet some spirit of air there is that moves in the deepest stillness Spiritus there is always though not ventus some tender breeze though no gale of wind there is always stirring And if there were not continually some such sweet breathings of the Holy Spirit upon us when those strong and louder blasts seem to be lull'd asleep we were but dead men and might sleep for ever but such there are and we live by them I might but I will not add any more to the Effects either of the Wind or of the Spirit I pass on to their Course and Compass to shew you how far their effects and powers reach The Wind bloweth where it listeth and the Spirit where he willeth And here I must tell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbi vult is a large circuit Vbi is where and Vbi is when and Vult is what you will especially when 't is his who worketh all things according to the counsel of his will Ephes. i. 11. So that 't will be no stretching to say either of the Wind or of the Spirit that it bloweth 1. Where it lists and 2. How it lists and 3. As much as it lists and 4. On whom it lists and 5. When it lists 1. The Wind blows where it lists on this side or on that side or on any side any where and every where The Spirit does so too only with more propriety to Vbi vult doing out of the liberty of its own will what the wind only does out of the subtilty of its nature No place lies exempted from the power of his will It finds St. Paul and Silas in the prison and blows up the organs of their voices into Songs and Hymns It finds Manasses in the dungeon blows there with his wind and the waters flow out of his eyes It finds St. Matthew at the receipt of Custom and blows him out of a Publican into an Apostle It blows St. Peter and St. Andrew out of their Boat to the stern of the Church of Christ. He blows upon some in their journey as upon St. Paul upon others at home as upon Cornelius upon one in the bed upon another at the Mill upon Ionas in the Whales belly No place beyond his compass not the Isles of the Gentiles not the land of Vz not the Deserts of Arabia Here and there even amongst them he blows some into his Kingdom In a word no chamber so secret but it can get into no place so remote but it can reach none so private but it can find none so strong but it can break through none so deep but it can fathom none so high but it can scale no place at all but it can come into and none so bad but some way or other it will vouchsafe to visit It makes Holy David cry out as in an extasie Psal. cxxxix 6. Whither shall I go then from thy Spirit or Whether shall I go then from thy Presence 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 earth even there also shall thy hand lead me and thy right hand shall hold me No place it seems in Heaven or Earth or Sea or Hell it self can hold him out Nor can any hold him to this or that way of working neither for He bloweth 2. How he lists sometimes louder sometimes softer sometimes after this manner sometimes after that He raises new inclinations or he cherishes the old He changes the tempers of men or disposes them He removes opportunities of doing ill or he propounds opportunities of doing good he scares us with threats or allures us with promises he drives us with judgments or he draws us with mercies he inflames us within or he moves us from without which way soever it pleases him No wind so various in its blowing Different ways he has to deal with divers men and diversities of gifts he has for them too differences of Administrations diversities of Operations 1 Cor. xii 5. To one he gives the word of wisdom to another the word of knowledge to another faith to another the gift of healing to another the working of miracles to another prophesie to another discerning of spirits to another divers kinds of tongues to another the interpretation of tongues all from the Spirit says the Apostle in the forecited Chapter Nor was this only for those times He still breaths diversities of gifts and graces as he pleases On some sanctifying graces on others edifying On others both To some he gives a cheerful to others a sad spirit to some a kind of holy lightness to others a religious gravity to one a power wholly to quit the World to another power to stand holy in it to one an ability to rule to another a readiness to obey to one courage to another patience to a third temperance and so to others other graces as he thinks fittest 3. Yet of these gifts to some more to some less not to all alike nay not to the same person always alike neither but 3. as much only as this Spirit will All have not faith alike nor hope alike nor charity alike nor courage alike nor patience alike neither all vertues nor any vertues all alike Upon some the abundance of the Spirit dwells upon others he breaths only some have had exstasies others but only moderate breathings Eliah had abundance of the Spirit yet Elisha has it doubled 2 Kings ii 9. And yet this very same Elisha that presently upon it divides Iordan with the wind of a Mantle and restores waters to their sweetness and earth to its fruitfulness by a cruse of Salt 2 Kings ii 21. in but the very next Chapter cannot so much as prophesie without a Minstrel ver 15. is not so much as in a disposition to receive this divine Spirit without the help of an Instrument of Musick to rally his spirits into harmony and order St. Paul who was but even now caught up into the third Heavens 2 Cor. xii 1. feels by and by such a thorn in the flesh ver 7. that of all that great extraordinary proportion he has no more left him than a poor pittance a mere sufficiency ver 9. 4. And the Person is as much in his own power as the measure is He blows not only what but upon whom he will He is no mans debtor Rom. xi 35. He will have mercy upon whom he will have mercy Rom. ix 18. What
if He to shew his justice will no longer breath upon some persons who have so long despised his mercy and yet to make known the riches of his glory will yet breath somewhat longer upon others that for ought we know may have deserv'd as little Who can complain seeing he blows sufficiently upon all and is not obliged either in justice or mercy to do more but justly may do all where or upon whom he will One Vbi there is behind He is free also for his own time for he 5. bloweth when he listeth Upon some in the womb as upon St. Iohn Baptist upon others in the Cradle upon some in their child-hood upon others in their youth upon others not till gray-hairs cover them In the morning at the third the sixt the ninth hour in the evening in the still of night in our sleep and when we are awake are all his times as he pleases to make them or dispose them In prosperity in adversity in the midst of tears or in the midst of smiles in health in sickness whensoever it pleases him He call'd Samuel in his childhood David in his youth St. Paul in his manhood Manasses in his age and that which without contradiction shews the unlimittedness of his power the Thief upon the Cross. I shall dismiss this Point if you please to take home with you these Corollaries or Lessons hence 1. If the Spirit bloweth where it listeth Wâ— are not certainly to exclude any place or Nation from these blessed gales or with the Donatists to confine him to any corner of the world or to the Church or Congregation we are of as if he could blow no where else Learn Charity 2. If the Spirit bloweth How he listeth We do but shew our folly to prescribe him his way He knows what best he has to do how best to mannage us to Salvation Learn Discretion 3. If it be as much too only as he lists 'T is not sure our merit or desert if we have more of him than others nor perhaps their demerit always who have less Whatever it is 't is more than we deserve both they and we Let that suffice to humble us and make us thankful Learn Humility 4. If it be only upon Whom he pleases 'T is certainly sometimes upon some we know not So we have no reason to pass a censure upon any mans soul. Learn to think well of all And so much the rather in that 5. he bloweth When he will If he has not already he may hereafter breath upon him or her thou doubtest most If thou perhaps thy self feel'st him not within thee now thou may'st ere long Learn hence to despair neither of thy self nor any one else In a word seeing all his actions are so free all his blessings and all the ways of them so wholly in his own breast Let us all resign up all our wills to his and submit them wholly to his pleasure for time and place and manner and measure and bid him do with us what he pleases Yet for all this Would we not now willingly know somewhat of these mysterious and stupendous operations There is somewhat I confess towards it in the next Point and I shall shew you it that though you cannot perfectly discern the motions of the Spirit you may yet hear the sound thereof that 's the third General of the Text the plainess of the sound both of the Wind and of the Spirit easie enough both of them to be heard And thou hearest the sound thereof III. For the Wind I need not tell you it it speaks loud enough sometimes to wake the drowsiest sleeper though we cannot see it we can hear it And so we may the Spirit too as invisible as he is Now two sounds there are of the Spirit An Outward and an Inward They that heard the Patriarchs the Prophets and Apostles preach they heard the outward so in St. Stevens case the Iews are said to resist the Spirit by which he spake Acts vi 10. They that now hear them read or preacht they still hear the sound of the Spirit For so Christ tells us It is not they the Prophets and the Apostles that speak but the Spirit that speaketh in them St. Matth. x. 20. The inward sound of the Spirit is to be heard too When thou perceivest pious and godly motions rise within thee when at any time good desires come upon thee when holy resolutions spring up within thy bosom when thou feelest thy soul overspread with heavenly light and the divine truth preaching to thine understanding then thou hearest the inward sound then this Holy Spirit begins to discourse and converse with thee And truly though none of these be properly sounds but only metaphorical yet they are plain expressions of the Spirit and may well go for the sounds of it to discern it by Yet that you may not mistake false sounds for true ones if you recollect what has been spoken scatteredly already in the discourse of the Nature Operations and Effects of the Spirit you will easily find the true ones to be these If the motion that at any time within us be pure and heavenly calm and gentle if it purifie our hearts if it cleanse our affections if it penetrate the bones and marrow if it cool the feavers of our lusts if it blow out the coals of our wrath if it blow down the fortresses of sin if it blow up good resolutions if it blow away the dust that hangs too often upon our good actions the interests and by respects if it refresh the wounded spirit if it warm us with holy flames if it quicken us to all obedience to God and Man if it cause the the fruits of the Spirit the Apostle speaks of Gal. v. to bud up in us then 't is doubtless from this Spirit and they are all as so many several kinds of sounds that loudly speak his being and breathing in us Whatever motion sound or language is not consonant to one or other of these let men talk of the Spirit what they will they are not of the Spirit in the Text nor does it make them spiritual men that have it Thus far our knowledge of the Spirit extends these are the sounds it makes within and without us But our ignorance of it extends further More of it there is that we know not than that we know for notwithstanding all this deciphering of the nature effects and sound of the Wind or Spirit The Obscurity of the course it takes and the Motion it moves in is far greater for thou canst not tell whence it cometh nor whither it goeth Nor wind nor spirit IV. For the Wind first They are but general notions we entertain of it God brings the winds out of his treasure says the Psalmist cxxv 7. Out of those hidden chambers they come but where those chambers are we cannot tell On a suddain they arise ere we are aware and away they go and who can follow them Who
can trace their steps or track their way or over-take them in their lodging at night or tell us where it is Ask Philosophy and let that answer you Whence is it that the winds arise It answers you from a thin and airy vapour drawn up out of the earth towards the middle Region of the Air but repercust or beaten back by the grossness of some intervening cloud which drives it down obliquely with that violence we hear and feel This or something as obscure is all the knowledge we can get of it For ask now where that vapour rose It cannot tell Which way it went It know sit not In what part of heaven it first became a wind It cannot point it out What is become of it now 't is gone It resolves you not Into what part of the world it is retir'd when all is still It cannot answer you We use to say from the East or from the West from the North or from the South yet so uncertain must we needs confess the first point of their motion and so many points do they vary ere they come at us and so quickly are they gone by us that the wisest of us all cannot tell exactly either whence they were or whither they will But yet again if it be no more than such a kind of wind as is in the Text not Ventus but Spiritus a meer breath of wind or air that undoubtedly we know not whence it comes or whither it goes And yet the ways of the Spirit are more unsearchable We know not any thing at all of his eternal Procession it was before any time we can imagine We know nothing of his course or motion all that infinite while before the World began We understand nothing distinctly of it ever since His motions are so intricate so various and so infinite we cannot comprehend them The dispositions the gifts the graces he works daily in us we know not how they rise or how they spread or how they vanish Descend we a little to particulars We are sometimes mov'd we feel by the words of the Preacher by the reading of a Chapter by a devout Book or a godly Story and yet we know not why more now than at another time why at this time by a little touch and not before by long perswasions why sometimes by weak and slender at other times not by any means why to vertue oft-times contrary to our former natures and dispositions without any occasion given all sensible interests and motives clear against it whilst to another more easie and kindly to us we cannot be wrought Nor know we what becomes of any of those holy motions when they depart or we thrust them from us But if we should go about to dive into those hidden secrets of his Counsel why he should blow upon us and not upon others as good as we why upon the Iews so fully upon all the world besides so sparingly why he should take this woman from the Mill and not the other that works by her why of two in the same bed he should refuse the one and choose the other why he should by the same words and motions to two several men of the same tempers and education and at that time as near as can be conjectured in the same way and disposition breath effectually upon the one and not the other save this man presently and leave the other to himself we are here wholly at a loss they are mysteries of which we can say neither whence it is nor whither it tends but only to the glory of his grace and because it so pleases thee O blessed Spirit And seeing now we have told you all we can of Sic Spiritus of the first similitude the similitude betwixt the Wind and the Spirit let 's now see what we can make of Sic Spiritu natus of the second similitude betwixt the Spirit and every one that is born of it So is every c. II. General That He that is born of the Spirit should be some way like it is no wonder because he that is begotten may well be like him him that begets he that is born like her that bore him But how he comes either to be so begotten or born or be so like that may easily put us to a stand yet that too will come in as one part of the similitude For four Points of likeness we shall observe between the Spirit and him that is born of it as we did before between the Wind and the Spirit it self Like they are in their Natures in their Operations in their Sounds and in their Motions in the Evidence of those and the Obscurity of these 1. They are like in Nature first The Spirit spiritual and heavenly and so is he that is born of it He breaths nothing but heaven speaks nothing else lives there his Conversation wholly there Phil. iii. 20. his affections all upon things above his fashion not according to this World at all his face his eyes his hands his feet his ways look thither all He is so like him that he is now perfectly another thing than what he was before new soul new understanding new will new affections new all body and all that fram'd into new obedience quickned to a new life a meer new creature every way nothing of earth or flesh but all Spirit now You shall see the likeness of his nature plainer in the second Resemblance the likeness of his Actions and Operations to those of the Spirit 2. The Operations of the Spirit we told you 1. were calm and peaceable and so are His who is born of the Spirit Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance these are the fruits of the Spirit Gal. v. 22. and he that has the Spirit has all these He that has not is none of his The Effects 2. of the Spirit are purifying refreshing and quickning And he that has this Spirit as well as he that has this hope the Apostle speaks of 1. purifies himself from all uncleanness both of flesh and Spirit Then 2. refreshes and comforts others all that need it And 3. brings forth also all good fruits is fruitful in good works they mistake sadly that think themselves or others spiritual men without them And yet the strangest Operation is behind The Spirit bloweth where it listeth And can we make the Spirit and spiritual man agree here too Let 's try a little Two things there are in it A power and a liberty of blowing 'T is evident there must be power to do any thing every where and as evident there must be liberty to do every thing any where And both in power and liberty we shall find them like and first in power The Spirit is a Spirit of power he that is born of it is a man of power An host of men cannot so much as make him affraid Psal. xxvii 2. Sin it self cannot overcome him He that is born of the Spirit he
sinneth not 1 John v. 18. He is able with Simeon to break all the cords of it to smite all such Philistims before him when this Spirit comes upon him Nor Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Height nor Depth nor any other Creature can overcome him Rom. viii 38. Over all these he is more than Conquerour Those things which before we were regenerate seem'd impossible when we are once born again are light and easie we can do any thing then through his Spirit that dwelleth in us Stablish us once with this free Spirit and 't is not cold or nakedness hunger or thirst wearisome journeys or dangerous shipwracks stripes or imprisonments racks or gibbets fire or faggot that can force us from our hold or over-power us This very Spirit upholds us in all our pains and at length blows away every thing that troubles or offends us Nor is this Spirit only a Spirit of Power but 2. of Liberty also and where the Spirit is there there is Liberty says St. Paul 2. Cor. 3. 17. that is he that has it is free too Free he is 1. from the bondage of Moses Law redeem'd from under that Gal. iv 5 6. Free 2. though not from the Obligations yet from the Rigours of the Moral Law Gal. iii. 13. Rom. vii 6. Free 3. from Sin made free from that Rom. vi 18. from the Dominion of it Free 4. from the Captivity of the Devil recovered out of his snares 2 Tim. ii 26. Free lastly from the Dominion of Death the sting of it is lost the victory of it gone 1 Cor. xv 55. So is every one free that is born of the Spirit Well may now his fame go out into all the World and his name into all the corners of the earth And indeed it does so in the next words in the next Point of the similitude Thou hearest the sound thereof Evident it is and evident it is to any heard it may be and any one may hear it Thou and Thou and Thou every Thou that will Evident it is first The Spirit is not a fancy nor are the Operations of it so neither The Spirit though it cannot be seen it self yet something there is of it that may be heard heard somewhat of it by the hearing of the ear the effects not always in the understanding only these very ears we carry are oft refresht with the sound of it our very senses sensible of the strength and power of it And he that tells us of grace or Religion all within of so serving God in the Spirit that neither our own nor other bodies are the better for it or shew any signs of it has turn'd his Religion and Devotion into air and imagination and not to Spirit By his fruits you shall know as well the spiritual man as the Prophet Nor has he secondly one peculiar ear-mark one tone and canting Dialect to discern him by He that is born of the Spirit is a free and noble and generous Spirit uses a Language that every body may understand 'T is not the Mystery of the Spirit but the Mystery of Iniquity that thus invelops it self in a private and affected Phrase which sounds 't is to be fear'd the Spirit of Schism Singularity and Rebellion and not of Love and Peace And yet as plain a sound as the Spirits is it is not lastly without some obscurity but that is not of the sound that 's plain and open but of the motion and course of which we may have leave to be ignorant and in many things can be no other That 's the last point wherein the Spirit and spiritual man are like Thou canst no more tell whence or whither those great things the regenerate man acts are than whence the wind or Spirit comes or whither it goes 4. But that so it is the amazements and doubts that this Day possessed those who were the witnesses of the wonders of this days work and their several judgments and conjectures concerning the Apostles this day filled with this holy Spirit will make it without question Some said What meaneth this Others said mocking these men are full of new wine All were amazed and in doubt Acts ii 12 13. The Apostles seem'd such strange things to them now since the Holy Ghost had faln upon them that they knew not new what to make of them or of any thing they did In the progress afterward of their lives and courses they were as little understood as much misconstrued by the world They were thought fools and mad-men when most wise and sober Acts xxvi 24. condemn'd for wicked when they were most innocent reckon'd the scum and off-scouring of the world 1 Cor. iv 13. when they were the Treasures and Jewels of it judg'd as dying when they only truly liv'd accounted sorrowful yet were always rejoycing esteemed poor yet so far from being so that they made many rich thought to have nothing and yet possessed all things 2 Cor. vi 9 10. So it was then so it always was so it ever will be The World will never never can conceive the nature and way of him that is born of the Spirit 1 Cor. ii 14. We know not what to make even of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text whether to read it born or begotten for 't is both and how he should be both by the same Spirit or how the same Spirit should be both Father and Mother to him we cannot tell How he is begotten by the Spirit how he is new born the ways of his brith the ways of his life the way of his death how he is wrought and form'd and moulded out of his old stiff stubborn temper into mildness and softness how the old man is mortified in all his members how the new man rises and grows in all his parts how he resists so many strong temptations how he can so chearfully renounce the World how he can so wholly deny himself how he can so merrily pursue a troublesome and despised vertue why he should do all this when there appears nothing but trouble sorrow and disadvantage by it are all mysteries so obscure and dark that night it self is mid-day to them Nor is it less to see with what calmness and contentedness he passes hence through pains and tortures nor can we conceive the glory and happiness that attends him Thus is the spiritual Heroe's life and death a mystery so far above the apprehension of dull-ey'd earth that it knows no more of its course or motion than it does of the winds neither what it is nor whence it comes nor whither it goes But after all these mysteries I end in plainness 'T is a Day indeed as well as a Text of mysteries and wonders but both Day and Text and Wind and Spirit will be all satisfied if they can leave these plain Lestons upon our Spirits That 1. we now get us up with Elijâ—h 1 King xix
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
So that now we have gain'd the knowledge not only of his temporal but his eternal coming to his eternal Procession which though it be not the coming promised or intended here yet coming here upon the Context and Coherence relating so evidently to sending gives us but a just occasion both to remember to whom we owe this benefit the Father and the Son the greatness of it in that it is no less than infinite the Spirit of God God himself And 't is but fit here and every where to take notice of it that as the whence is above so the whither is beneath very much beneath him But we reserve that to a fitter place when we come to the persons that are guided by him 'T is best now to suspend a while the search of the nature to enquire into the time and manner of his coming But the time is next When he is come 3. Yea but when is that Sane novum supervenisse spiritum nova desideria demonstrant says St. Bernard you may know he is come by the desires he works in you when those begin to be spiritual hearty sincere and true to God then is the Spirit of truth come into you if you begin to long and breath and gasp after heaven 't is a sign some heavenly breath of the Spirit at least is slipt into you 2. When this Spirit that pants and beats after God within breaths out at the lips too ere it be long in prayers to God and praises of him in good communication all bitterness and malice and evil speaking and vanity too being laid aside as becommeth Saints This is a good sign too a true sign too if it be not meerly godly Phrases taken up to make a shew or to deceive if it proceed from the heart and inward Spirit 3. But the surest sign of it is in the hand in the works if they be such as are the genuine fruits of the Spirit Love joy peace long-suffering gentleness goodness faith meekness temperance Gal. v. 23. These are the Spirits perpetual attendants when he comes Boast men may of the Spirit but if they have no love if they be not the Sons of peace if patience and long-suffering be no vertue with them if gentleness appear not in their carriage if goodness and bounty to the poor abound not in them as well as faith if they be not meek and humble and sober and temperate temperate in diet in apparel in language in passion and affections and all things else boast they while they will of the Spirit and the Spirit of truth that they have it work and move by it are guided by it it will prove but the Spirit of error or the Spirit of giddiness or the Spirit of slumber they do but dream it or but their own Spirit at the best for such a one we read of and of Prophets that went according to it Ezek. xiii 3. foolish Prophets that follow their own spirit and have seen nothing ignorant Prophets who know nothing yet pretend they know more than all the Learned all the Fathers that are gone crafty Foxes only they are says the Prophet ver 4. cunning to spoil and ravine that seduce the people saying peace when there is no peace ver 8. they build and dawb with untempered morter ver 10. build up Babel the house of confusion and plaister up all the Scriptures Texts that are against them with incoherent Comments wild distinctions and interpretations that stick together like untempered mortar they make the righteous sad and strengthen the hands of the wicked that he should not return from his wicked way by promising him life ver 22. and yet they there pretended the Spirit that he was come to them and God had sent them when indeed it was no other Spirit from the Lord than such a one as came from him upon Saul when the good Spirit was departed from him The Spirit of truth wants no such covering no such morter makes not the righteous sad makes no body sad by any oppression joy is the fruit of it strengthens not the wicked in his wickedness it is all for justice and righteous dealing And where it comes upon any it as Samuel foretold it 1 Sam. x. 6. and Saul found it 1 Sam. x. 9. gives him another heart turns him into another man The new man St. Paul calls it created in righteousness and true holiness Eph. iv 2. Indeed there was another kind of coming of his this Day He came to day not only into the hearts but upon the heads of the Apostles sate there and thence disperst his heavenly light into rays and flames came down in wind and fire and tongues in wind to shew that it was the Holy Spirit the very breath of heaven that came in fire to signifie the light of truth it brought and in tongues to express it to the world But it was his Inauguration day the first solemnity of his appearance that so both the Disciples and the World might know that come he was whom Christ had promised and be convinced by a visible apparition who else would not have been convicted by any inward evidence which had been without it But thus he appeared but only once In the effect of Tongues indeed but not in the appearance of them he twice afterwards fell upon some Disciples upon the Centurion and his Company the first fruits of the Gentiles Acts x. 46. and upon those Disciples at Ephesus who knew nothing but Iohn's Baptism that so they might sensibly find the difference of Iohn's Baptism and Christs Acts xix 6. They both assoon as they were baptized spake with tongues says the Text the one so honour'd to teach this truth that in all Nations whoever doth righteousness shall be accepted the Gentiles now in Christ as well accepted as the Iews the other so highly favoured that imperfect Christians might be encouraged to go on and not be dismaied to see so many glorious Professors so exceedingly transcend them These comings were miraculous only to found Christianity and settle an Article of Faith the Article of the Holy Ghost never distinctly known to the world till Christianity arose Christ himself was fain to confirm his Divinity by signs and miracles and the God-head of the Holy Ghost can be perswaded by no less But this once done he was to lead us by an ordinary tract no longer now by sight but faith that salvation might be through faith 1 Pet. i. 5. and the blessing upon them who have not seen and yet have believed St. Iohn xx 29. This I must needs say seems the prime and proxime meaning of the words but not the full When he is come points chiefly and nearest at this his first and nearest coming but not only at it Else are we in an ill case now if no spirit to come to us no guide to lead us no truth to settle us It must extend beyond that his visible coming to the ways of his coming unto us
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
under another title it comes from him as the gift of Tongues or Interpretation or Prophesie or the Word of Wisdom or the Word of Knowledg are reckoned by the Apostle to come from the same Spirit 1 Cor. xii 8. it may be most properly from him as he is the Spirit of Truth By the second way of knowledg it comes to pass that men of less capacities and lower understandings applying their affections as well as understandings to embrace the Truth do know and understand it more effectually are more resolute in the defence of it express it better in their lives and know more sometimes of the particular ways of God in his particular Providence and Direction of the affairs of his Saints for of this kind of wisdom the fear of the Lord always is the beginning and it often happens of the passages of the World too as they relate to Gods disposing order Yet by reason of the inabilities of understanding or want of the course or means of knowledg it falls out that they oftener err in the conceits and apprehensions of things than the other And more than so it as often comes to pass whether to humble them when they begin to be proud of their holiness and piety and think themselves so much above other men wiser better more holy more righteous than they or to punish them for some particular sin as disobdience curiosity of enquiring into depths above them singularity discontentedness self seeking or the like or to stir up their endeavours now beginning to languish or to make them yet more circumspect and wary in their ways for these or some such causes I say it comes to pass that God suffers them to run into grand and enormous errors foul and foolish extravagancies of opinion which if once they trench on practise and are deliberate in or might with easie industry have been avoided even grieve and quench that Holy Spirit that was in them and expel him too but if their errors be unvoluntary not easie for them at that time to be avoided or of lesser moment stand they may with the Spirit of Grace and they good men still How therefore now shall we know what is from the Spirit of Truth when he comes so to us is but a necessary enquiry yet the resolution is hard and difficult I know no better way to resolve you than by searching the nature of this Spirit of Truth as Christ has pleased to express him in his last most holy and comfortable Discourse of which the Text is but a part the several expressions of whose nature and office set together will I am confident assure us of a way to discern the Spirit of truth when it is that He speaketh in us You may turn your leaves and go along with me Chap. xiv 17. The Spirit of truth whom the world cannot receive so then 1. if the Article or Opinion which we receive be such an one as the world cannot if it be contrary to worldly interests carnal respects sensual pleasures 't is a good sign at first If it cannot enter into a carnal or natural mans heart if mans wisdom teach it not as the Apostle speaks 1 Cor. ii 13. if it grow not in the garden of nature that 's a good sign 't is the Spirit of truth is come that thus enables us to receive a Doctrine so disadvantagious and displeasing Look into the next verse ver 18. I will not leave you comfortless If then 2. it be such an assertion that has good ground in it to rest upon that will not fail us in distress that will stick by us in our deepest agonies comfort us in our greatest discomforts not leave us when all earthly comforts do then 't is from above then 't is a true comfort a truth from this He this Spirit of truth that is the Comforter too See next v. 26. He shall teach you all things bring all things to your remembrance whatsoever I have said unto you If then 3. it be an assertion that carries the analogy of faith along with it that agrees with all the other principles of Christian faith that is according to the rule of Christs holy word that soberly and truly brings to our remembrance what he has said at any time or done for us that remembers both the words that he spake and the deeds that he has done his actions and example if it be according to his example of humility obedience patience and love if it bring us heartily to remember this Christs pattern in our lives and opinions too then it comes from him that should come and is worth your receiving and remembring it In the same verse again in the words just before he is called the Comforter and Holy Ghost who is also there promised to teach us too And if the Doctrine be such that not only comforts us in the receiving and remembrance but such also as becomes Comforters too that teaches us to comfort others the poor and needy the afflicted and distressed and to do it holily too as by the Holy Ghost that is with good and pure intentions and do it even to their Ghosts and Spirits as well as to their bodies if it teach true holy Ghostly spiritual counsel and all other convenient comfort to them our Christian brethren Then 't is 4. a doctrine from this Spirit of truth he comes in it Turn ye now to Chap. xv 23. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father c. When the Doctrine 5. is no other than what either establishes the Doctrine of the holy Trinity Father Son and Holy Ghost or contradicts it not and in all benefits received refers thanks and acknowledgment to the one as well as the other as from the one through the other by a third In this particular it is no other than the Spirit of truth for no other Spirit can reveal it Go on now through the vers He shall testifie of me The Doctrine 6. that bears witness of Christ that he is God that he is Man that he is Christ the Saviour of the World that he came to save sinners all whosoever would come to him not a few particular ones only that he is a complete and Universal Saviour such as he profest himself by entertaining all comers sending his Spirit and Apostles into all Nations commanding them to preach to every creature which are no other than his own words this is also from the Spirit of truth a Doctrine worthy Him that is the Comforter that brings so general a comfort with it Step now into the next Chapter Chap. xvi to which we owe the Text. When he is come he will reprove the world of sin of righteousness and of judgment ver 8. When the Doctrine is 7. such as it reproves the world of sin that it can do no good of it self that it is full of evil and corruption convinces
it and finds fault with it for infidelity and unbelief sets up Christs righteousness and blames the world for neglecting it and following its own vanity interests and humours professes the Prince of the world cast out by Christ the devil overcome and brought to to judgment by him our sins forgiven we acquitted and the World condemned this cannot be from the Spirit of the World nor from the Spirit of the Flesh nor from the Spirit of darkness and error for this were to bear witness against themselves but from the Spirit of light and truth Read the Text now over again When he c. he shall guide you into all truth If it be the Spirit of truth that informs you it will 8. dispose you equally to all truth not to this only or to that which most agrees with your education humour temper or disposition condition custom interest or estate but universally to all to any though never so hard or opposite to them so they be truths He that is thus affected towards truth is not only probable to be directed into truth in all his Doctrines and Assertions but may most properly be said to have the Spirit of truth already come speaking and residing in him Yet go a little further to the next words He shall not speak of himself but whatsoever he shall hear that Spirit 9. that does not seek it self that opinion which renounces the glory of a Leader the ambition of a Faction the affectation of Singularity the honour of himself that speaks not of its own head but what he has heard with his ears and his Fathers have declared as done in the time of old that makes not new opinions but takes up the old such as Christ delivered to the Apostles they also to the Fathers they downward to their successors this is most probably if not most certainly the Spirit of truth The Spirit sure of humility it is that trusts not relies not on its self or its own judgment and the Spirit of humility is the Spirit of truth for them that be meek and humble them shall he guide in judgment and such as be gentle them does he learn his way Psal. xxv 8. Yet on a little And he will shew you things to come Those Doctrines 10. that refer all to the world to come which mind nothing seriously but things above and things to come which ever and only teach us to fix there they are surely from the Spirit of truth because no truth like that which is to fulfil all promises and that to be sure is yet to come One more glance and I have done with this and 't is but a glance to the very next words He shall glorifie me Those Doctrines which give God all the glory which return the glory of all to Christ which so exalt man only as the better thereby to glorifie God so set up Christ as that they make him both the healer of our nature and the preserver of it the remitter of our sins and the conferrer of Grace the first mover of us to good the assister of us in it the sanctifier of us with it the justifier of us thorow it the rewarder of us for it and yet all this while the accepter of us when we have done the best which accuses not Christ of false judgment in justifying the sinner whilst he is no better and pronouncing him just when he is no other than wicked and unjust nor denies the efficacy of his grace to make us clean to have a true cleansing purifying sanctifying power as well as that which they call the justifying these Doctrines which take not this glory away from Christ but give the power as well of making as pronouncing righteous to his grace that thus magnifie and glorifie his Justification and Redemption they certainly glorifie Christ are the only Doctrines that glorifie Christ truly and according to the Spirit of truth So now let 's sum up the matter Those Doctrines which are contrary to worldly carnal sensual respects not conceivable by the natural or carnal man That 2. stick by us when worldly comforts leave us That 3. are according to Christs Word and his Example accompanied with Meekness and Obedience Which 4. teach us charity and love to one another Which 5. inform us rightly in the prime Articles of the Faith Which 6. witness nothing more than Christ an universal Saviour as Adam the universal sinner Which 7. reprove the sins and infidelities of the World and show us the way to be acquitted from them Which 8. have a kind of conduct and sincere affection with them to all truths whatsoever under whatever term or name though never so odious so contrary to interest or honour Which 9. seek not their own name to get a name or set up a Faction but are consonant to the ancient Fathers and Primitive Antiquity with humble submission to it Which 10. lift up all our thoughts to heaven and 11. by all means possible can give God and Christ and the holy Spirit the glory deny nothing to them that is theirs under a foolish pretence only to abate and vilifie man beyond the truth these Doctrines are truth so much of them at least as agree with these Rules are from the Spirit of truth and are manifestations that the Spirit of truth is come to that soul that embraces them If all these together then the Spirit altogether if but some of these but some so much of that neither All Doctrines and Opinions 1. that savour of worldly or carnal interests that 2. change and wheel about according to the times and will not hold out to the last which 3. are not regulated by the Word of God or are any way contrary to Christs Example of Patience and Obedience Which 4. are not for peace and charity Which 5. deny any Article of the three Creeds we acknowledge Which 6. confine the mercies of our Saviour and bear false witness of him Which 7. advance any sin or suffer men to live in it Which 8. love not truth because it is truth but for other ends Which 9. seek any other title to be distinguished by than that of Christian or glories in it which disagree from the stream and current of Antiquity Which 10. fixes our thoughts too much below Or 11. rob God or Christ or the holy Spirit of the glory of any good or the perfection of their work be they cried up never so high for truth and Spirit the new discovery of Christ and new light of truth and the very dictate of the Spirit they are not so it is not when nor then that the Spirit of truth is come there is not that in them by which Christ has described the Spirit of truth One thing there is behind when all these requisites before are found in any Doctrine or Opinion this Doctrine indeed may be such as comes from the Spirit of truth yet accepted and entertained it may be through some other Spirit upon some
sinister end or ground that therefore it may not only be the truth of the Spirit but have the very Spirit of truth with it that it may be evident it not only comes from him but that he also is come with it it must be sincerely and intimately embraced with our very hearts and spirits out of love to truth not any interest or by-respect and well habituated and actuated in us before we can say directly that the Spirit of truth is come Some truth or other may be come some ray and beam of his light be sent before him but himself not yet fully come for all truth comes along with him though not actually altogether yet a hearty resolute affection to all of it all truth altogether as God shall let it come I have been somwhat long in this particular about the Spirits coming because I see the World so much mistaken in it so often crying Lo here he is lo there he is lo here he comes lo there he comes when indeed he is nor here nor there with neither of them nor coming to them A word now of the manner of his coming 4. And that is 1. Invisibly for so comes a Spirit This is the coming we hold by and had he not come when he came as well invisibly into the hearts as visibly upon the heads of the Disciples their Tongues though all the tongues of men and Angels would have profited them nothing the fire then had it not enflamed their hearts and affections with a holy flame as well as encompassed their heads would have only lighted them with more glory into eternal fires Had not this wind blown as well within as that did without them it would have blow'd them little good Tongues and Prophesie Interpretations Miracles and the rest are but dona gratis data gifts more for others good than for our own they do not make us better in his sight 't is the invisible grace that makes us accepted Nay yet those very gifts and administrations however the appearance was without were wrought within by his invisible operation So that to the Apostles as much as to our selves his invisible coming is the only truly comfortable coming That 2. is Effectual too To come truly is to come effectually and in that he is called the Spirit of truth 't is plain he must effect what it is he comes for or 't is not true and real It was a mighty rushing wind he this day came in so mighty so effectual that it at once converted three thousand souls the Spirit of power is one of his names and the pulling down of strong holds casting down every thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ is one of his works 2 Cor. x. 4 5. 3. He comes gently that 's the common pace of one that is only said to come Gently step by step grace after grace gift after gift truth after truth leads by steps comes by degrees not all grace at a clap all gifts in a trice Nay as hastily as it seem'd to come this day St. Peter the chief of them was a while after at a loss for a truth had not it seems all truths together Of a truth now I perceive that God is no respecter of persons Acts x. 34. before it seems he perceived it not no more did the other Apostles neither who were all in the same error and convented him about this new truth and contended with him about it Acts xi 2. 4. Nay softly too as dew into a fleece of Wooll without noise without clamour no way like the Spirits now adays I will put my Spirit upon him and he shall not cry nor lift up nor cause his voice to be heard in the streets Isa. xlii 1 2. He is the Spirit of meekness who is the Spirit of truth and truth is never taught so soon so effectually as by softness and meekness the meek the best to teach the best to be taught 5. Yet as gently and softly as he comes he is often upon us on a sudden ere we are aware God uses to prevent us with the blessings of goodness as the Psalmist speaks Psal. xxi 3. He is come sometimes before we think of it Our hearts are in his hand and he suddenly turns them whither he will Saul does but turn him about from Samuel and God gives him presently another heart 1 Sam. x. 9. Samuel no sooner anoints David but from thence-forward the Spirit came upon him 1 Sam. xvi 13. And this note is made not that you should always look for miraculous changes and expect the Spirit without so much as setting your selves to seek him but to make you watch continually and wait for him that though he come suddenly he may not find you unprepared the doors shut upon him that he may not go as he comes for want of entertainment Yet the Phrase will bear another expression of the manner of his coming When he is come that is when he is grounded and well setled in us the Tense is the Aorist a Preterperfect signification signifies not coming but perfectly come This is not actually always to every one he comes to yet his intent it is in all his coming to stay and abide with us and so he does till we drive him thence But if we do not if we let him stay and dwell and remove him not then will he guide us into all truth that 's the End and Intention of his coming the next Point But I am beyond my intent and time already I shall only sum up this last particular of the manner of his coming and let you go You will peradventure understand it best by considering how the Spirit mov'd in the Creation the order the same in creating the new man in the soul that he there observed in creating of the World Now in the first Creation of the World He first moved upon the waters then created light and divided it from darkness he next divides the Waters and places a Firmament between them then 3. gathers the Waters together and makes dry land appear and bring forth grass and herbs and trees bearing seed then 4. makes two glorious Lights to rule the day and night and times and years then 5. creates fowl and fish and beasts and lastly makes man after his own Image Thus does he in this new Creation or Regeneration He first moves and stirs us up to good then darts in some glimmerings of light to shew us our own darkness sins and wretchedness Then next 2. divides the passions and powers of the soul and sets them their bounds employs some in things above whilst some other are left beneath Then 3. presently makes the dry and barren soul sprout out bring herbs and leaves and seeds into green flourishing desires holy resolutions and endeavours which carry with them seed much hope of encrease 4. To cherish these green and tender sprouts to direct
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
too yet in measure and order too no other then the Spirit gives them utterance 4. And lastly though first it be in the Text yet because it is but the circumstance and time of the story and not the main business or second of it and fittest to close up all in good time and order The Time when all this was done when these things came to pass when the Apostles were so dispos'd when the Holy Ghost thus descended when this strange issue fell out When the day of Pentecost was fully come in very good time the promis'd time Christs time Gods own time such as he had prefigur'd them in in the Law too at the fifty days Feast after the Passover a solemn day and somewhat more as you shall hear anon Thus we best join the History and the Moral the Doctrine and Use of Pentecost or Whitsunday nay the very Holy Spirit of the day and our souls to day together that we may not be like men that only come to hear news a story and away but such as hear the Word and profit by it Which that we may Come O mighty wind and blow upon us Descend O holy Fire and warm our hearts give me a tongue O blessed Spirit out of this days number and utterance give thy servants capacious spirits and remembrance that thy Word may rush in upon them as a sound from Heaven and fill the houses of all our souls with joy and gladness with holy fire of Piety and Devotion that we may with one accord one heart and mind speak forth thy praise and glory The first Point in the order I have set you is the disposition of them that the Holy Spirit will come and light upon 1. They are of one accord 2. in one place 3. sitting quietly and expecting there and that 4. also upon the solemn day when the day of Pentecost any solemn day or occasion is presented them They are first of one accord whom this Spirit vouchsafes to descend into This unity draws the Spirit to them that keeps it with them the house of unity is the only Temple of the Spirit of Unity That soul which breaks the bond of unity and divides it self from the Church of Christ from the company of the Apostles and their Successors the still Fathers of it cannot hold this holy wind cannot enclose this holy fire they are broken and crackt crack only of the Spirit but are really broken from that body in which only the Spirit moves Take and divide a member from the body be it the principal that in which most spirit was the heart or the head and once divided the Spirit vanishes from it will not sit nor dwell in it just so is it it in Christs Body the Church If one of the chiefest members of it one erst while of the devoutest and most religious in it once grow so proud of his own wisdom or gifts so singular in his conceits as to separate himself from his fellows from that body whereof Christ is the head he goes away like a member from the natural body and leaves the Spirit behind him that retires from him for it is one Spirit and cannot be divided from the body though it work diversly in it If this being of one accord of one mind be the temper for the receipt of the Holy Spirit as here you see it is and in reason it can be no otherwise it being the Spirit of love and unity What spirit are they of Whose Religion is Faction whose chief pretended Piety is Schism whose business is to differ from all the World Nothing can be more evident than that men are now adays much at a loss for the Spirit however every one claim to it seeing there is no accord but discord not diversities only but contrarieties but contradictions amongst them that most pretend the Spirit Indeed were this they any less a They than the Apostles themselves and the whole number of the then Disciples or had there been but the least division among them either about the manner of staying or expecting Christs Promise or which is less about the place to stay in It may be these men might have had a shadow for their separations but Apostles they were and in one place they were too altogether agreed in all were all in unity were all in uniformity not their minds only but their bodies too together Men thought it nothing a while since to withdraw themselves from the Houses of God as if no matter at all for the place they could for all that be of the same faith but too woful experience has prov'd it now that with the one place the one faith is vanisht with the ceremony the substance gone too with the uniformity of Worship the unanimity of our minds and the uniformity of our faith too blown into the air How shall we do O blessed Spirit in so many crackt vessels to retain thee Needs must the Spirit expire out of that body which has so many breaches and divisions in it so many divided houses so many broken Churches so many rotten Congregations I know if it be only necessity divides us and drives us into several dens and caves as it did the Primitive Christians in the days of those fiery persecutions that the Holy Spirit will ransack all the cranies and search out all the privatest corners be they above ground or under it but it is because the mind of all those several places is but one and in that respect they are no more than so many several cells of the one Catholick Church but where choice and not necessity wilfulness and not force singularity and not purity of Truth or Conscience makes the division and draws Disciples into Chambers Parlors Barns or Mills Woods or Desarts go not says Christ out after them say they what they will of Christ or Spirit there believe it not St. Matth. xxix 26. Two in a field and yet one taken and the other left two at the mill and one taken and the other left ver 40. So at the most I fear great hazard that any if they be no better no more orderly gather'd when the Master comes Or were they yet perhaps in several places sitting as they are here that is quietly and in true peace and faith expecting the promise of their Lord something might be said to excuse their separations but not only actually to break the unity of the Spirit and the bond of Peace but to breath out nothing but war contention and dispute to be so far from sitting down and either suffering for Christ or humbly expecting his time of assistance and deliverance out of their perplexities and discomforts as to take the matter into their own hands and prevent the coming of the Spirit of Peace by rising and raising spirits of war and confusion they must give me leave to tell them they know not what spirit they are of a heady guiddy furious spirit zeal I bear them witness with St. Paul
warning of its approach for this reason among the rest least we should attribute any thing to our own preparations yea though they be such as God requires Sudden last of all to shew us our duties not to neglect the light and sudden motions of the Holy Spirit though we know not how or when or whence they rise so we know but whether they go and lead us if to good catch at them let them not go as they came but leap we into the water while it stirrs fan we our selves with this wind while it moves for how long it will stay or whether ever come again we know not take it in the present while we may omit no good motion no opportunity or occasion of any doing well suddenly it comes and suddenly it may be gone if we lay not hold upon it and make use of it Thus from the quickness and suddenness of this Spirits motion Gods grace and goodness his incomprehensible power and operation and our readiness to lay hold upon it are preached to us But from Heaven what next is preached to us but that thence it is all holy winds and breaths and spirits come from Heaven not of men no humane wit can teach what this Spirit does the spirit of man but the things of a man 1 Cor. ii 11. it knows no further the things of Heaven from the Spirit of Heaven de Caelo from the very Heaven of Heavens not any lower Heavens or any other spirits of Heaven but that which has no plural number is but one and is an Heaven it self not only a Spirit of Heaven but Heaven that is the Spirit the Heaven in whom all of us live and move and have our being as in our Heaven of Glory Yet again from Heaven that we may at any time know what wind blows in us if our affections intentions and endeavours are only totwards Heaven set upon Heaven and heavenly things if what moves us be only heavenly and not earthly interests then 't is the good Spirit that reigns and rules in us then 't is the Wind and Spirit and Fire and Tongue a wind out of Gods own treasury a Spirit out of Gods own bosom a fire from that Eternal Light a tongue from that Eternal Wisdom but if our actions come but so much as collaterally and glancing at other respects than God and Heaven 't is no Spirit no motion no work of his Spirit but some others this comes directly straight from Heaven 3. Now from Heaven what is it that comes here there came suddenly a sound from Heaven a sound yes a sound and 't is a good hearing the best news we ever heard since Christs departure a sound that is gone out into all Lands and into the end of the World Sonus coelorum the sound of the Heavens the very true Pythagorical harmony of the Spheres the sweetest sound was ever heard the sound of the Gospel of the Kingdom of Heaven and the knowledge of it We perhaps lookt when we heard of something coming down from Heaven for some glorious Host of Angels Cherubims or Seraphims some or other of them at least or for the new Hierusalem we read of Rev. xxi 2. coming from above down from God out of Heaven and we think much to be put off with a sound yet I must tell you this sound sounds better in our ears the sound of an Eternal Comforter that should abide with us for ever and bring us in due time to that new Hierusalem and those blessed Spirits in Heaven And with a fitter convoy he could not come than with a sound who was now to send and constitute such as should sound out the Gospel over all the World so many Apostles Evangelists Pastors and Teachers Nor yet of all sounds with any so correspondent to him could he come as that of the wind nothing more to express his Glory and Godhead that this Spirit he is that very he that cometh riding upon the wings of the wind a fit blast to stop the idle breath of those saucy enquirers of our age who dispute this blessed Spirit out of his Deity Need had he appear it seems 4. as a rushing mighty wind to rush down these enemies of his and overthrow them Indeed he came to day with so mighty and powerful a blast that we might see both his Power and Godhead as well as his Mercy and Goodness to us his goodness in coming like a wind his power in coming like a rushing mighty one The benefits we receive from the wind represent the benefits we receive from the Spirit and so 1. present his goodness The Wind first purges and clears the Air from noisom and infectious vapours the Spirit clenses and purifies our souls and bodies from the stinking and unwholsom steams of sins and lusts 2. The Wind sometimes gathers up clouds and rains and sometimes scatters them again The Holy Spirit one whiles gathers clouds into the countenance and brings showers into the eyes of the penitent sinner and other while it blows away all blackness from our faces and makes the soul look up and the Spirits smile and dance in our hearts and eyes 3. The Wind cheers and refreshes the Plants and Trees the blessed Spirit cheers the Plants of Grace within us and makes them fructifie and prosper puts life and spirit into the root verdure and freshness into the leaf fineness and subtilty into the rellish of the fruit of all holy actions and vertues 4. The Wind cools the heat and revives the fainting spirit the Holy Spirit does so too allays the inordinate heat of concupiscence within us cools the over-hotness and ardors of our Passions revives us and recovers us when we are almost choakt with the fumes and flames of our own corruption affections and lusts 5. The Wind again kindles the fire and blows the spark into a flame and the Holy Spirit it is that kindles all heavenly warmth and flames within us without his breath we are all but dead coles 6. The Wind scatters the chaff and skreens the dust out of the corn the Holy Spirit blows away all our chaff and dust all our dross and rubbish our vanities and follies and makes us fit corn for Gods own Garners 7. The Wind it is that drives home the Ship into the Haven and the Holy Spirit it is that drives our poor torn and tatter'd Vessels into the Haven where we would be as the Psalmist speaks drives us up and down over the troublesom Sea of this tempestuous World into the Port of everlasting bliss into the Haven of Heaven it self You see the goodness and graces of the Holy Spirit not unfitly expressed by the resemblance of the Wind. See we now his Power as well resembled by it by the rushing mighty wind The Wind is but a thin and airy puff so subtile that we cannot see it yet what a rattling does it make rattles the Ships of Tharsis together tears up Trees by the roots throws down
Houses and Buildings nay rends the Mountains and breaks in pieces the Rocks before it 1 Kings xix 11. But never did Wind so tear up Foundations by the roots never did so strong Buildings fall before that tumultuous vapour as this rushing mighty Wind that this day came down from Heaven hath cast down before it All the high things of the earth Wisdom and Learning and Might and Majesty have faln as easily as so many Paper Turrets at its breath all have given up themselves and thrown all prostrate at the Word of this Spirit so that the whole World stood wondring and amaz'd to see it self so turn'd about by the meer words of a few simple Fishermen without force or eloquence or craft to see it self so tamely submit its glory to the humility of Christ its greatness to his littleness its majesty to his baseness its wisdom to the foolishness of his Cross its ease pleasure to the pains and patience of it But manus excelsi fecit hoc 't is the hand of the most Highest that has done it such a wind could come from none but God such a Spirit can be none but his none but he could do it and it is marvellous in our eyes his power as marvellous as his mercy both of them above any created ones whatsoever Well may such a Wind as this now fill the house as it follows in the fifth Consideration And yet commonly the wind fills the open air and not the houses Common winds do so indeed but this peculiar Wind fills the house and every corner comes in even when the doors are shut or else opens and shuts them as it pleases a sign 't is more than air or airy spirit 't is he only that searches the hearts and reins that can glide so into these close rooms of ours and 't is our happiness it is so that he thus blows into the house of his own accord and power For give me a Ship says St. Chrysostom with all its tackling sails and anchors spread all in order too and let the wind lie still let there be no gale stirring and all its furniture and men are nothing no more is the soul with all its preparations without the blowing of the Spirit nay no more is all our eloquence all our arguments and perswasions the subtilty of our understanding the richness of our conceipt and notion the sweetness of the voice the rhetorick of words the strength of reason the whole tackling and furniture of the Orator or Preacher unless the Spirit come and fill the sail and stretch the canvas and so drive on the Vessel 'T is this implevit we must hold by 't is his filling our empty house our lank and lither sails that blows comfort to us And 't is the enhancing of the benefit which is the last considerable in this similitude of the wind that it fills the house only where they are sitting It is no ordinary or common favour that God vouchsafes in filling our houses with the Spirit he hath not dealt so with any other Nation with any other people than the Christian people It is the Church only and the souls of Christians in it that this mighty wind as rushing and mighty as it is does content and contain it self in All other houses and places stand empty cannot get this Tenant 'T is the property of this Wind and no other to blow where it lists in this house and no other within doors all within the Church none without at all or the sound of it only passes out to call others in that they may see and wonder at the things that are come to pass this day that Iews and Proselytes Cretes and Arabians Parthians and Medes and all Nations under Heaven may beaâ— witness of the wonder and if they come in in some sort partake of it too of the wind though not of the tongues of some graces of the Spirit though not of the other Only come in they must into the Church of Christ which is his body before their veins be filled with this Spirit before they feel any motion of it Of the Wind I say such a portion of the Spirit as may breath into them the breath of life but tongues of fire are for those only who were sitting there before fitting as Governors of the Church to whom that baptism of fire was promised who were bid to tarry and expect it and when so enabled to go abroad then and use their tongues and blow the flames of divine love and charity through the World I should now proceed to these miraculous tongues the second representment of the Holy Spirit And me thinks I am unwilling to leave them unspoken of to which we ow our speech But your ears are already filled with the wind yet I hope 't is the proper wind of the day and the sound of it shall not vanish as the wind as ordinary winds and sounds nor my words as the soft air So much the rather in that this Point of the wind comes more home to us than that other of the tongues Tongues were for them that believe not says the Apostle but the Wind the rushing mighty Wind from Heaven to cast down all the strong holds of Sin and Satan for them that believe even for us all The fiery tongues concern the Apostles as a miraculous enabling of them to the work of the Apostleship to the preaching and divulging the Gospel of Christ but the breath and blowing of the Spirit concerns all Christians whatsoever under every notion To that our proper tenure is from this Wind nay so much the more because it is the breath of the Spirit not the tongue that makes us Christian the wind like that in Ezekiel quickens our dead bones into the life of Christ and by it we live to our own Salvation by the tongues only to anothers So having gotten our share already in this Wind from Heaven we may the easier bear the deferring of the discourse of the tongues thence And truly if we can now get the Spirit to blow upon these dead elements and quicken them to us into the body and blood of Christ we shall quickly by the vertue of that blood of the Vine speak with new tongues the Spirit will give utterance and we shall sing the praises of the Lord. That should be indeed the whole business of our tongues to day to be as loud as the loudest wind in our Thanksgivings O ye winds of God bless ye the Lord say the three Children in the fire O ye Children of the Lord bless ye the Lord in the Wind say I in this mighty rushing Wind acknowledge his goodness admire his power confess his praise who thus blows the sparks of grace up in us who clenses our souls from all impure airs and vapours who scatters the clouds of sorrow shews us the fairest face of Heaven who cools and refreshes and revives and purges us and wafts us to our heavenly Countrey by this holy
wind who daily does wondrous things in us and for us and by us through the mighty rushings of it and fills and replenishes us with all the benefits and comforts of it whilst he passes by others without so much as a breathing on them Yet the business would be how to catch this wind and serve our uses of it Why in the Word and in the Sacraments and by Prayers we may have it and be filled with it Come then and fill your souls you have heard the Word already treasure it up for there are treasures for the winds and you shall feel it blow move and stir in you The blessed Sacrament is a second way to be filled with this Spirit 't is reacht out and proffer'd to us there we may there take it into our mouths as before into our ears and it will rush down all before it that stands against it down it will into our bowels and fill us with all heavenly fulness And then draw it in and breath it out we may by devout and holy Prayers only remember always the disposition of that soul this Spirit only will abide with peace and unity Thus dispos'd you must be to receive the Spirit thus dispos'd to receive the Sacrament and then the Spirit will discend upon our Sacrifice and the wind of Gods benediction upon our offering and we shall return hence with mighty rushings in us the rushing down of sin the raising up of grace mighty mighty things will be done in us by the power of this Spirit and this Wind and as it came from Heaven so thither will it back again and carry us upon its wings to keep a perpetal Feast an Eternal Whitsunday all in the white Robes of everlasting Glory Blow O blessed Wind upon us this day blow away our chaff and dross and dust out of our performances breath into thy holy mysteries the breath of a life-giving life rush down all our sins before thee purifie and clense and refresh and revive and comfort us by thy saving breath that this wind may bring us good all the good of Heaven and Earth fill both our ears and hearts here with sounds and songs of joy and hereafter with Hallelujahs for evermore THE FIFTH SERMON UPON Whitsunday ACTS ii 1 2 3 4. And when the day of Pentecost was fully come they were all with one accord in one place And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting And there appeared unto them cloven tongues like as of fire and it sate upon each of them And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance WHen the day of Pentecost here was fully come ver 1. they were all filled says the Text ver 4. and began to speak Now the day is fully come again we also are full of matter as Elihu told Iob Iob xxxii 18. and we must speak For 't is a day of Tongues a day to speak in and a day to speak of too to speak magnalia in it and of it of the great things of God and the great things of the day the wonderful works of God ver 11. which were this day wrought by the descent of the holy Spirit To this end the Spirit descended to this end the Tongues came to this end both appeared that we might learn to use our Tongues and Spirits to set forth his praise every one according as the Spirit gives him utterance according to the gift and place that God has given him We as the Apostles and Ministers of the Spirit you as Disciples to be taught by us you to ask with those hearers ver 37. Men and brethren what shall we do We as St. Peter ver 38. to tell you what to do We faithfully to preach the Word the remission of sins and the gifts of the holy Ghost ver 38. you gladly to receive it ver 41. We to begin the Anthem you to make the Chorus for the service of this days solemnity both of us to bear our parts to day in praises and thanksgivings for the benefits we receive from this days business We have the last year begun to speak of it out of this Text we begin again to speak of it hence this year shall do as the Spirit shall give us utterance To hold our peace to day were to sin against the Spirit who this day gave us all our tongues to speak And I hope nor we nor you will be silent of his glory no such evil shall befall us For a day of good tidings it is was so when it came first will be so now 't is come again and when ever it comes about was so to the Disciples will be so I hope to us to hear the voice of a Comforter to see his appearance or out hear of it The Text is the Story of it the Relation of the coming of the Comforter the descent of the Holy Ghost In it when time was we observed these four Particulars I. The disposition of them the Spirit comes upon II. The way and manner and order he comes after III. The Effect and Issue that comes upon it And IV. The Time when it came to pass I. The disposition of those the Spirit comes upon is such as makes men to be of one accord that brings them all to one place upon such days as Pentecost on the solemn feasts makes them then and there sit quietly and orderly expecting Christ a unanimous Church-like orderly devout and religious disposition Upon such and such only is it that the holy Spirit comes II. The way manner and order of his coming is as a mighty wind and like as fire Suddenly he came came as a sound as a sound from heaven as a sound of a rushing mighty wind and such a one too as filled all the house Oâ—me 2. as fire as tongues of fire as cloven tongues of fire such fire yet as sace upon them and did no hurt heavenly and coelestial fire Thus he came to day III. The Effect and Issue is filling the filling of all that then were present with ghost and spirit Holy-Ghost and spirit then with words and tongues and speech even according to the measure or pleasure of the Spirit This the issue of the holy Spirits coming fulness and spirit and ability and utterance new hearts and new spirits new languages and sobriety to use them IV. The time the Time of Pentecost when it was fully come when all was ready persons and place and time fully disposed and fit then comes the holy Spirit then came all these things to pass I put this last though it stands first that I might close up all at least in good time and order There wants nothing now O blessed Spirit to go on and finish but that thou shouldst come and order all our thoughts and spirits that we may humbly receive the sound of thy holy
elevates our souls by the Spirit of Wisdom coelestia sapere as it is Col. iii. 2. to those things that are above Sapientia est rerum altissimarum says the divine Philosopher Wisdom is of things of the higest nature of a high ascending strain 2. It penetrates and pierces like the fire by the Spirit of understanding understands that which the Spirit of man cannot understand 1 Cor. ii 11. the very things of God pierces into them all 3. It tries like fire by the Spirit of counsel and advice teaches us to prove all things and choose the best 4. It hardens us against all the evils that can befall us as fire does the brick against all weather by the spirit of fortitude and ghostly strength 5. It enlightens the darkness of our souls by the spirit of knowledge teaches us to know the things that belong unto our peace the ways and methods of salvation 6. It heats the coldness of our affections by the Spirit of piety and true godliness inflames us with devotion and zeal to Gods service And 7. it softens our obdurate hearts by the Spirit of holy fear that we melt into tears and sighs at the apprehension of Gods displeasure even as Wax melteth before the fire the highest hardest rockiest mountains melt and flow down at his presence when once his Spirit does but cast a ray upon them These are the seven gifts of the Spirit represented to us by so many properties of the fire 4. There are seven other operations and effects of the same Spirit as lively also exprest by it and make the fourth reason why the holy Ghost appears under the semblance of fire 1. Fire it burns and the Prophet Isaiah calls this Spirit a Spirit of burning Isa. iv 4. It makes our hearts burn within us as it did the Disciples going to Emaus St. Luke xxiv 32. puts us to a kind of pain raises sorrow and contrition in us makes the scalding water gush out of our eyes you may even feel it burn you 2. With this burning it purifies and purges too As things are purified by the fire so are our spirits and souls and bodies purified by the Spirit 3. For purifie it must needs for it devours all the dross the chaff the hay and stubble that is in us purges out our sins burns up every thing before it that offends is a consuming fire Heb. xii 29. so is God so is his Spirit 4. Yet as it is a consuming so it is a renewing fire Fire makes things new again And do but send out thy Spirit O Lord and they are made Psal. civ 30. We are all made for so it is that thou renewest the face of the earth the face of this dull earth of ours by putting into it the Holy Spirit 5. To this purpose it makes that like as fire it separates 5. things of divers natures silver from tin metals from dross Separare heterogenea is one of the effects of fire says the Philosopher to distinguish and divide between things of different kinds And Spiritus judicii discretionis the Prophet styles the Spirit a Spirit of judgment it is Isai. 4. 4. a discerning Spirit teaches us to discern between Dross and Gold Truth and Error between Good and Evil and without it we discern nothing This the Apostle reckons as a peculiar donation of it the discerning of spirits 1 Cor. xii 10. 6. Yet as it separates things of different natures so 6. it unites things of the same kind just as the fire does several pieces of the same metal into one body This holy Spirit is a Spirit of unity They that separate they have not the Spirit St. Iude 19. Schisms and Divisions Strife Heresies and Seditions are the works of the flesh not of the spirit Gal. v. 20. The fruit of the Spirit is love and peace says St. Paul there ver 22. And the unity of the Spirit in the bond of peace we hear of too Ephes. iv 3. Into one Spirit we are baptiz'd all for there is but one one Spirit one Body one Hope one Lord one Faith one Baptism one God one all that are of God ver 5 6. nothing so contrary to the Holy Spirit as divisions of the members from the head or from one another a shrewd witness this against the spirits of our age and an evidence that to what spirit soever they lay claim they lay false claim to this they belong not to this Spirit which is so much for uniting all the parts of the body of Christ together 7. And this it can do when it s sees its time for lastly it is an invincible Spirit it bears down all before it turns all into it like the fire of all the Elements the most victorious and triumphant There is no standing out against this Spirit 't is an Almighty Spirit that can do what it will It inflames the air into a fire vain airy spirits into celestial flames of love and charity It dries up the water the raw waterish humors of our souls and fixes all waverings and inconstancies It burns up our earth and all the grass and hay and sprouts what ever that stand against it It sets whole houses all a fire sets us all a fire for Heaven and heavenly business Thus it burns it purifies it consumes and renews again it separates and it gathers and it caries all before it dees what it will in Heaven and Earth subdues Scepters vanquishes Kingdoms converts Nations throws down Infernal Powers and turns all into the obedience of Christ. To this purpose it is that it now also here comes in Tongues The second manner we noted of his appearance and that for three reasons 1. nothing more convenient to express either our business or him whose it is The Tongue is the instrument of speech the Word is express by it Christ is the Word the Holy Spirit as it were the Tongue to express him comes to day with an Host of tongues to send this Word abroad into all the World Nothing more necessary for the Apostles were to be the Preachers of it had receiv'd a Commission to go and preach St. Matth. xvi 15. wanted yet their tongues some new enablements went not therefore till they were this day brought them and a more necessary thing the Holy Ghost could not bring them for that purpose Yet they had need 2. be of fire sharp piercing tongues like the little flames of fire such as would pierce into the soul reveal the inmost secrets of the heart and spirits and it seems so they proved 1 Cor. xiv 25. piercing even to the dividing asunder of the soul and spirit of the joints and marrow Heb. iv 12. Tongues of fire 3. to warm the cold affections of men into a love of Christ every tongue is not able to do that it must be a tongue set on fire from Heaven that can do that Tongues and tongues of fire sharp piercing tongues warm with heavenly heat are the only tongues
for the business of Christ. 3. Yet cloven they must be too 'T is not a single tongue will do it The Apostles were to preach to the world and in the world there were a world of tongues that they might therefore so preach as to be understood as many tongues were necessary to be given them as there were people with whom they were to deal Behold the greatness of Gods goodness here Tongues were divided for a curse at first lo he turns them into a blessing then they were sent to divide the world now they are given to unite it then they wrought confusion now they are given to unite it Thus God can turn our curses into blessings when he pleases And fit it is that we then should turn our tongues to his praise and glory This we may do with one tongue alone But they who would be Preachers and teach others had need of more Tongues though they come not now suddenly like the wind yet come they must as they can come by our industry and Gods blessing God would not have sent so many tongues if more then one had not been necessary for his work though not now perhaps to preach yet to understand surely what we preach 'T is a bold adventure to presume to the office of a Teacher with a single tongue He is not able to teach children to spell true that knows no more much less to spell the mysteries of the Gospel to men who understands not so much as that one tongue he speaks if he understand no more Unless we be wiser than Christ and his Holy Spirit we cannot think any sufficiently endued to preach them but such as have received the gift of tongues more then one or two the gift I say for though to speak with tongues be not given now miraculously as it was here yet given it is to us it is the gift still of the Holy Spirit as a blessing upon our labours But there are other tongues besides which come from this days mercy The tongue that speaks right things the tongue that comforts the afflicted soul the tongue that recals the wandring step the tongue that defends the fatherless and widow the tongue that pours it self out in prayers and praises the tongue that speaks continually of holy things the tongue that speaks no evil nor does no hurt the tongue that speaks nothing but a meek and humble and obedient spirit these are the tongues of the Holy Spirit and even from this day they have their rise these are for all orders and sorts of men and if those men who now take to themselves to be Teachers had but learnt to speak with these tongues they would have spoke to far better purpose and more to Gods acceptance than now they do in speaking as they do they had not thus blasphemed the Holy Spirit to entitle him to the extravagancy of their tongues Yet fire and tongues and tongues of fire are not all the wonders that this day produced These fell not only like a flash of Lightning upon the Apostles but they sate upon them or rather It sate upon them says the Text. All these tongues as divided and cloven as they were like so many flames or tongues of fire at top they were all united in one root below with one mouth Rom. xv 6. with one voice Chap. iv 24. they spake all but the same thing They are not the tongues of the Spirit that speak now one thing now another that agree not in the foundation at the least Nor is that fire of the Holy Ghosts enkindling that cannot sit for to the fire we may 2. refer this It. The holy flame is not like the fire of thorns that are always crackling making a noise it can sit quietly in the heart and on the lips and on the head sometimes in the one and sometimes on the other it sits upon the heads and singes not a hair it sits in the heart and scalds it not at all it sits upon the lips yet makes them not burst out into a heat the firy zeal that is so much cried up for spirit in the world is too unquiet too hot too raging to be of this days fire Yet 3. we may refer this It to the Holy Spirit it self That sate upon each of them too It sate first upon each of them as a crown of glory so St. Cyril The Apostles were the Crowns and Glory of the Churches and so this install'd them It sate 2. upon them as in a Chair of State to fix authority upon them to set them in their Chairs to give them power to govern and guide the Church It sate 3. upon them so to call into their mind the promise of their Master that he would send one to sit in counsel with them and be with them always to the end of the world for sitting is a posture to denote constancy establishment and continuance It sate 4. as it were to teach us to be setled and constant too to be establisht and grounded in our faith not to be wavering and carried about with every wind of doctrine There is no greater evidence against error then that it is not constant to it self no greater argument against these great pretended spirits then that they cannot sit know not where to fix are always moving as if the Psalmists curse had taken hold upon them as it does and will do without doubt upon all that take the houses of God in possession Psal. lxxxiii 12. that usurp upon the office or portion of the Church as if God had made them like a wheel and as stubble before the wind that can sit no where rest at nothing but turn about from one uncertainty to another The Holy Spirit is a Spirit that will sit still and be at peace continue and abide It sate 5. upon each to teach each of us peace and quiet in all our passions constancy and continuance in truth and goodness and a setled and composed behaviour in all conditions blow the winds never so high burn the fires of persecution never so hot against us It were well now if we could say as it follows next concerning the Apostles that we were filled with this Spirit that we were filled with the Holy Ghost that we might arrive at that point within our selves though we cannot now arrive at that particular in the Text. The only filling now that I have time to tell you of is that before us and 't is a good one the filling us with the body and bloud of Christ which is a signal filling us with the Spirit Go we will then about it so to fill our our souls The tongues and fire in the Text we may well apply to it we may have use of there For tongues are not to speak with only but tast with two O tast we then how good and gracious the Lord is there that vouchsafes so graciously to come under our roofs to come upon tongues And Tongues 2. are to help
only that meek and merciful man St. Gregory that valiant Lion St. Ambrose that laborious Oxe St. Ierome that sublime Eagle St. Augustine as some please to fancy these four beasts or the four first Patriarchates as others have interpreted them but all the four corners of the earth have since profest it and with the twenty four Elders faln down and worshipt it The lustre and glory of that glorious mystery has shone thorow all the quarters of the World and all his famous mercies to his people and his judgments against their enemies are still daily celebrated and magnified in all the Congregations of the Saints This St. Iohn foresaw and here foretels the poor persecuted Christians then that how hard soever things went with them then they should ere long turn all their sighs and lamentations into Songs of praise for their deliverance and salvation This they should and 3. we should as much It was foretold of them they should it is commanded us we should Therefore glorifie him says the Apostle 1 Cor. vi 20. glorifie him in your bodies and glorifie him in your spirits glorifie him with the bodies that glorifie him and glorifie him with the Spirits that glorifie him bear them all company in so doing do it all the ways you can you can neither do it too many nor too much Put on the faces of Eagles in the Temple and raise your souls up there and praise him Put on the faces of men at home and let the holiness of your conversation praise him there Put on the appearance of Oxen in your Callings and let the diligence of your Actions and Vocations praise him Put on the appearance of Lions abroad in all places of temptations and let your courage in the resisting and repelling them praise him there Thus we truly copy out our pattern Yet to transcribe it perfectly well we must now secondly also transcribe their earnestness For here they not only give praise and glory unto God but they do it earnestly they rest not doing it they rest not saying that is 1. They cannot rest unless they say it And I will not suffer mine eyes to sleep nor mine eye-lids to slumber neither the temples of my head to take any rest till I have found out a way to praise my God till I have offered up the service of my thanks and added something to his glory must be the Christians resolution 2. They rest not saying is they say it and say it again say it over and over Holy Holy Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in some Copies nine times read Holy nine times repeated they think they can never say it enough No more it seems did David when he so oft repeated For his mercy endureth for ever in one single Psalm Psal. cxxxvi And hence it is the Church to imitate this holy fervour so often reiterates the Doxologie and inserts so many several Hymns and even either begins almost all its Prayers and Collects with an acknowledgment either of his Mercy Goodness and Providence or ends them with acknowledgment of his Majesty Power and Glory this both to imitate the glorious Saints and to obey the Apostles injunction of being fervent in Prayers and Praises 3. They rest not saying is they rest not but in so doing That 's their rest their joy their happiness to do so thus to be always praising God It would be ours too had we the same affections to it or the same senses of it We could not go to rest nor lie down to sleep could not sit down and take our rest till we had first lift up our eyes and hearts nay and voices too sometimes till we had first paid our thanks and given him praise for his protections in our ways and labours untill then 3. But to be thus eager and earnest at it is not all So we might be for a start and give over presently but 't is day and night that Angels and good men do it There is no night indeed properly with the Angels 'T is with them eternal day yet all that time which we call day and night they are still a saying it The Morning comes and they are at it the Night comes and they are at it still Let me go for the day breaketh says the Angel that strove with Iacob Gen. xxxii 26. And I must sing my Mattens adds the Chaldee Paraphrase as if he had said I can stay no longer I must go take my Morning course in the heavenly Choirs And in the depth of night we find them by whole hosts and multitudes at their Gloria in Excelsis Glory be to God in the highest St. Luke ii 13. The first fervours of Christian Piety were somewhat like this of the Angels You might have seen their Churches full at midnight all the Watches of the night you might have heard them chanting out the praises of their God and all the several hours of the day you might have found some or other continually praising God in his holy Temples as well as in their Closets Nay in the Iewish Temple they ceased not to do so Ye that by night stand in the House of the Lord Psal. cxiv 2. Praise him ye says holy David for indeed ye stand there to praise him and the Temple it self stood open all the day for all comers to that purpose when they would Therefore shall every good man sing of thy praise without ceasing says the Psalmist Psal. xxx 13. 'T is a good thing to do so Psal. xcii 1 2. To tell of thy loving kindness early in the morning and of thy Truth in the night season so good that David himself resolves upon it Psal. cxlv 2. Every day will I give thanks unto thee and praise thy Name for ever and ever prays also that his mouth may be filled with Gods praise that he may sing of his glory and honour all the day long Psal. lxxi 7. from morning to night and from night again to morning he would willingly do nothing else Nay be the night and day taken either in their natural or moral sense either properly for the spaces and intervals of light and darkness or morally for the sad hours of affliction and adversity and those bright ones of jollity and prosperity good men praise God in them both do not cease to do it if sorrows curtain up their eyes with tears and put out all their light of joy and comfort yet blessed be the Name of the Lord cry they out with patient Iob Chap. i. 21. Again if their paths be strow'd with light and the Sun gild all their actions with lustrous beams if Heaven shine full upon them they are not yet so dazell'd but they see and adore Gods mercy in them and in the mid'st of all their glories and successes they are still upon his praise and render all to him Neither the one night nor this other day make them at any time forget him A good item to us hence 1. not to suffer
it 3. Witnesses should be men of rank and quality their worth has plac'd them above the clouds 4. They are authentical habentes circumpositam the Spirit has set them round about us to that intent and he is the Spirit of Truth So far now from doubting of our guide that we wave Nubem and pass to habentes the second relation they have to us not only to direct us but to bear us company And indeed what is Nubem and Nubem tantam and Nubem Martyrum and Nubem testium to us without Habentes except it be ours yea and habentes nobis if we have it not along with us What are the glorious Angels themselves to us but flames and two-edged Swords without this Habentes if we have them not for ministring Spirits What are the Triumphant Saints to us however dazled with their own glories without Habentes if they be none of ours if they be not members of the same Church of the same Religion with us Cast off your Religion quite if you can claim no portion in the Saints if you have no Martyrs What is it then that some so often ask what have we to do with Saints 'T is well besides the Habentes that we have an Impositam from the Vulgar Latine that it is imposed upon us some necessity of it sure and that we have a Circumpositam from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only we have this Cloud but that we have it put about us not of our own putting on Habentes it might be we might have it of our own chusing or fancying we know who have so Clouds of their own making Saints of their own canonizing but impositam or circumpositam it cannot be except some body put it on us and who is it that makes the clouds a garment for this earth but he that makes the Clouds his Chariot Who can dispose of the Saints but the King of Saints So then a sufficient excuse we have for Habentes God it is that compasses us with this Cloud of Witnesses And if they compass us they will be near about us by and by that they may behold our doing to be spectators of our course and Witnesses to that too to rejoyce at our speed to congratulate our success to receive us with the triumphs of glory And yet methinks the Apostle mentions Saints that are gone before how come they now to be round about us Angels indeed are ministring Spirits perhaps some of them may pitcht about us Angelus Domini in circuitu timentium Psal. xxxiv 8. The Angel of the Lord tarrieth round about them that fear him but how can the Saints be said to compass us about May it not be a Metaphor to shew their multitude because there are so many that we cannot turn our eyes any where about us but we see them The Phrase is Davids in another case The sorrows of death compassed me Psal. xviii 4. at every hand on every side at every turn I cannot avoid them Or is it that they guard us round with their Quousque Domine quousque their earnest prayers for their afflicted Brethren Or is it that being there is joy in heaven over one sinner that repenteth St. Luk. xv and they with the Angels make up the Choir and heaven it self encompass us they therefore are said to compass us Or is it that their Graves and Sepulchres are round about us and we as it were still encompassed with their bodies and they as it were did still encompass us in their bodies The word may seem on purpose as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is jaceo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is circumjacentem lying round about us The Sepulchres of the Saints do so this day As if St. Paul had meant that from the sight and nearness of the resting places of their sacred ashes we should every day be put in mind with thankfulness to acknowledge the riches of Gods goodness in our deceased brethren and learn those vertues whereby their bones now flourish out of their Graves and their memorials live for evermore Least as Abels bloud from the earth so their dust from their silent dormitories should cry out against us Not Suppositam now no supposed cloud 't is true 't is real if it encompass us Such Saints there are without a supposition they die not all when they go hence something there is still to make the God of Abraham the God of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is and circumpositam it should be not sub nor super not superpositam not set over us they as Lords and Masters of our faith to make what Articles they lift but circum about us as fellow Witnesses and Companions One more not Praepositam not set before us to run to either for mediation or intercession He that regards the clouds thus shall not reap no thanks I am sure The Prayer of the humble pierceth the clouds Ecclus. xxxv 17. flies higher 'T is the Prayer of the self conceited however it seem a voluntary dejection and humility that is stifled in the middle Region and if you mark it there 's no Aspicientes here no looking of up to them habentes is all that 's here aspicientes is kept till the next verse for IESVM For if this cloud dim our eye sight and we instead of being compassed about with them compass them about by Pilgrimages Adoration or Invocation our best way is to the next words Deponentes pondus to cast off that heavy mist that sits upon our eye lids or to the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn our eyes from them and look to IESVS the Author and finisher of our faith I hope by this time we know what to do with Nubem what use to make of this Cloud of Martyrs for habentes it is and we have it not for nothing Are they Clouds why habentes first Let 's have them in account for such for something more than earth Habentes in honore let us think and speak reverently of those happy spirits have their vertues in remembrance their remembrances in honour them in our thanksgivings their monuments and ashes in so much respect to keep them from the prophane scattering hand to put us in mind of their exemplary Piety and a Resurrection Habentes nobis next to have them to our selves to apply them home for imitation to ascend up in our thoughts like clouds to heaven in our affections to inhabite there to live and move there in all our actions that Christ may be seen in all our doings To learn from habentes nubem good company from Nubem something heavenly from Nubem in the Singular peace and unity to learn the degree from Tantam from Testium the open profession of our faith and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 courage and constancy To do all this habentes circumpositam is the way to place them
as the whole body there must be too for there should be no Schism there says the same Apostle 1 Cor. xii 25. And here to speak of Peace and make the being called into one body the motive to it must needs mean the union and agreement both of the members with one another and with the body it self II. Yet for all that there may be a body with which there is no joyning and men to whose Assemblies our honours may not be united the Motion therefore now secondly for Peace is no farther for it than it is the Peace of God or as some Copies read it the Peace of Christ that is such a one 1. as God commands Such a one 2. as Christ wrought Such a one 3. as Christ practised 1. Such a one as God commands Now what 's that A Peace it is 1. that is joyn'd with righteousness Rom. xiv 17. in which the fruit of righteousness is sown Isa. iii. 18. Not such a Peace or Combination rather as that we read of Prov. i. 11 12 14. where they all agree so far as even to have but one Purse and one Lot among them but the business is to lay wait for bloud and lurk privily for the Innocent without cause that they may find their precious substance and fill their houses with spoil we have had enough of that The Peace of God is Peace that will do righteousness not that Peace that devours the righteous and all A Peace 2. it is that is joyn'd with holiness if it be Gods So we find them together Heb. xii 14. No Sacrilegious Peace then where the Churches Patrimony must be shared among them or they will not be quiet that were to sell God to buy Peace or indeed to sell them both to sell God out of doors and Peace out of doors and all out of doors our selves at last we know it well enough but I know not how to call it whether worldly peace peace only upon worldly interests or the Devils peace that is only for thou Christ or thou Anointed of the Lord why didst thou come to disease us to disquiet us to turn us out We were well enough at peace before thou camest let 's alone in our usurpt Possessions and then perhaps we will be content with peace but for this peace of God and Christ this holy peace it is not for our turn we skill not of it our Spirits are not made for it Nor are they for the third sort of Gods peace neither that which is in the unity of the Spirit and yet 't is not the peace of God that is not so Eph. iv 3. When we Pray and Preach and Prophesie and say Amen with one heart and mouth and spirit when we do all things with decency and order after one fashion with uniformity unite and agree so then our peace looks like the peace of God who is not the Author of Confusion but of Peace even such a peace 1 Cor. xii 33. the peace of God is the peace of Order and Uniformity And his Peace 4. is peace in believing too Rom. xv 13. where we all agree in the unity of the Faith and of the knowledge of the Son of God Eph. iv 13. Diversities of Faiths and of Opinions however they may seem to knit sometimes in an outward Community cannot yet challenge to that external agreement the title of the peace of God There must be among us an unity of Faith as well as an uniformity of Order to make up this peace Men are not left to believe as they list nor take up what Opinions they please as there is but one Lord so there is but one Faith says our Apostle Eph. iv 5. where there is more the unity of the Spirit will not be kept the bond of peace whatever is pretended for the Prophecying liberty will not hold them together when opportunity is presented to break it with advantage But I remember I told you some Copies read Christ here instead of God The matter is not much the business but the same The peace of God is the peace of Christ. For between God and us Christ wrought that peace which is the ground of all the rest and such a one also now 2. as he wrought between God and us would he have us see what we can do to work one with another That was between persons at the greatest distance the greatest enemies so must ours be too if it be Christs peace Peace between friends if they jar a little is soon made up no greater a business than the Religion of a Publican will reach to the Christians peace takes in enemies too sends us from the very Altar even to seek a reconcilement with them then also when for ought we know we have given them no offence though they have taken it St. Mat. v. 24. Sends us the world throughout to make peace even with all men says St. Paul Heb. xii 14. this is Christs peace such a one he wrought and such a one it is that we must follow One Point yet higher from his practice Such a one it must be 3. as he practised not only to love our enemies and be at peace with them if possible but to hold our peace if they reject it and revile us for it There are Spirits in the World and they would fain set up for Christs more than any that pretend they are for peace as much as any but they cannot hold but they must open their mouths and extend their lungs and let loose their Pens to enlarge the breaches Micah's Prophets such as God complains of Micah iii. 5. that make the people err that bite with their teeth and cry peace that bite and backbite both King and Church and all that truly endeavour peace that with him in the Proverbs throw abroad their fire brands where ere they come among the people and yet cry Is it not for peace But let these men remember there was one both the Author and Example of our peace that being reviled reviled not again that could hold his peace before the Sheerers and Murtherers though they fly daily in the faces of them that seek their prosperity and peace and by the bowels of Christ beseech them now at last to be reconciled to Christ and the Church to unite with us in the bonds of peace 'T is but a righteous a holy peace a unity of faith and order a general reconcilement and peaceable language and deportment that we desire of them The peace of God you have heard is such and our request is but the Apostles that this peace now may rule among us That 's our third Motion the third Particular of the Text for the Rule of peace 3. The word that is here translated Rule has much more in it several senses And peace it self being of so large a notion and so general a concernment I may I hope take the liberty to use as many of them as will serve my turn Let 's take
providence and common course But then I must have either an Angel from heaven to tell me so or an evidence from God which I can neither resist nor deny a full evidence besides that it is God that so assures me that he it truly is who requires my belief Otherwise I am to trust no further than reason will assure me nor hope more nor otherwise from Christ or God then true reason grounded upon Gods holy Word and possibilities and probabilities too will move me to To hope other is but to be our own deceivers 4. True hope in Christ should be rightly ordered First Faith then hope then rejoycing in hope then assurance not assurance at the first dash nor rejoycing neither Hope hath a kind of torment with it at the first when the thing we hope for is either delay'd or a great way off The nearer we draw to it the lesser is our torment the nearer are we to our rejoycing Whatsoever joy rises before we come somewhat nigh the thing we hope for is either none or very little and if Faith enter us not into our Hope if Hope be grounded upon Opinion only not on faith it will scarce hold a shaking fit See the Apostles order Rom. v. 3 4 5. first Tribulation then Patience then Experience then Hope then and not before that hope which maketh not ashamed Till you have been tried and tried again patiently endured affliction and temptation till your Patience be grown into Experience till you are become an experienced Christian have had experience both of Gods favours and his frowns and are become an experienced Souldier in the Christian Warfare one well vers'd in that holy trade you cannot have the hope which maketh not ashamed All hope that rises not in this method will but shame you In a word first the hope of righteousness in the order I have told you then the blessed hope of glory All other is preposterous and no better in the upshot than that which is in this life only for it will not hold or not hold beyond it though it talk never so much of another No without the hope of righteousness here a hope that expresses it self by righteousness in this life no hope no true hope I am sure of glory in the other 5. There is a fifth Hope that is as vain which neither knows how to go about nor pursue its ends nor entertain them neither when they come A kind of people there are who lay claim to much hope in Christ yet when good motions arise within them to beget this hope they either carelesly neglect or wilfully quench them when God shews them ways to confirm it they mind it not nay when Salvation it self seems to knock at their very doors they sit still and stir not so much as to open and let it in or if it fall out that they entertain it 't is with so much vanity and self-conceit so much empty prattle and boasting of it self so much shew and specious profession that Christ in whom it is pretended to be all is least of all seen in it True hope is never without humility and discretion it takes all opportunities to confirm and raise it self manages its motions with all carefulness sobriety humility and godly fear expects nothing but what in prudence it may slips no time but what of necessity it must uses whatsoever means it possibly can yet without the least vain ostentation to attain what it wishes and desires 6. To this end sixtly it endeavours after holiness The hope that does not so is no true hope in Christ at all Every one that hath this hope purifies himself says St. Iohn 1 Epist. iii. 3. hath his soul purified in obeying the Truth unto unfeigned love of the Brethren adds St. Peter 1 Epist. i. 22. St. Paul calls it a hope of righteousness Gal. 5. 5. And the Psalmist joins to it doing good Hope and be doing good Psal. xlii 5. as if there could be no good hope without doing good unless it did purifie us to all obedience and love This is the only hope in Christ we read of for approv'd and sound a pure holy obedient operative charitable hope Whatever hope else is said to be in Christ does but usurp the name and is no such and brings us no whither but to the end of the verse to be most miserable Yet 7. Stedfastness and constancy must be added to make hope compleat Upon Faith it must be grounded as we told you and Faith can admit no wavering Sure and stedfast the Apostle calls it Heb. vi 19. Hope without wavering Heb. x. 23. Anchor-hope and Helmet-hope strong and sure Sure nay sure and firm unto the end too Heb. iii. 6. So sure as that it carries rejoycing with it as if it had already obtain'd Heb. vi 11. No doubtful sad melancholick wavering or unconstant piece of business as the hopes of the world are now up now down now merry now sad nor as those false hopes in Christ without ground taken up without discretion pursued and with impurities and impieties daily defiled will one day prove No nor yet any impatient expectation but a hope with patience as the blessed Apostle 1 Thes. i. 3. a quiet and patient waiting for Christ 2 Thes. iii. 5. to be content to endure any thing though never so hard any time though never so long and think nothing too much for his sake There are so many mens hopes of the contrary nature so impatient of any service or hardship or endurance for Christ that with most it is come to more then an If If they have only a false hope in Christ so it is without an If too evident too common the more the pitty I have been somewhat long in discovering the false hopes we have in Christ which little differ either from impudence or presumption to say the least because the religious world as they would be accounted is too full of them because so many deceive themselves with their false glitterings and will needs be forsooth the Saints the only Saints who have hope in Christ who neither know the nature nor feel the power of it More false hopes even in Christ there are but such as may well be reduced to these heads as many false hopes as false beliefs and they are more then I can tell you more then any can more however then the day would give us leave to tell you if we would or could A hope in Christ 1. that misconceives him 2. a groundless 3. unreasonable 4. preposterous 5. indiscreet 6. unholy 7. a wavering inconstant and impatient hope are the only false hopes I have informed you of you may reduce all others to them but this one behind which the Apostle seems to imply by the rule of contraries when he tells us of a hope he had which made him use great plainness of speech 2 Cor. iii. 12. whereby he insinuates that the hope through Christ
to Godward by the ministration of the Spirit not the Letter as he styles it ver 4. 6. delights not in a kind of canting language which no body understands but those of the same craft and occupation none but themselves no nor themselves neither though by an uncouth kind of holy language through spiritual pride they would fain seem to speak mysteries No the Father of Lights uses no Dark-Lanthorn language If they mean good why may we not understand them If they fear not the detection of their falshoods why do they cloud themselves and meanings in unscripture-like phrases If they hop'd like Christians they would speak like such not like Barbarians and then should we plainly understand them For St. Paul's hope in the place fore-mentioned and the hope of the Fathers ever since was in plainess of speech we know what it means from which these men so professedly swerving we may justly suspect they are swerved also from the hope of the Apostles and all Christian Fathers have set up also a new hope different from theirs and are become a kind of Christians different from them This is a note you shall scarce meet with but the observation of the hopes of our times compared with those of the Apostles times and St. Pauls words brought it to my hands and it almost seems the symptom by throughly examining it of all false heretical and groundless hopes through all ages in Sects and Heresies as they rose the changing the Catholick and received phrase into other terms a new uncouth language for new and uncouth faiths and hopes By what has been said you may now easily find out whether your hope in Christ be as it should be whether it will make happy or miserable And by the same you may as easily perceive how false hopes generally delude the world Yet to give you only a short prospect of them altogether now at last that you may see them fully and yet briefly too take it thus For men to play the Devils and yet pretend to hope in God to study Schism Faction and Contention and yet pretend hope in the Prince of Peace to run all the ways of destruction and yet hope Salvation to strive for nothing but this world this only in all their carriages and yet hope for another to look for their portion and happiness hereafter and yet will needs have all that is here to hope for another life and lead this no better to be so solicitous to place Christs Kingdom here and yet mind none other but their own to keep a do to set up King Iesus here as they love to speak and yet not suffer him to reign or rule in any of themselves to hope for the reward of Peace-makers to be call'd the Saints and Children of God and yet be the only Peace-breakers Peace-disturbers in Church and State nay and the great War-makers too to hope for the reward of being persecuted for Christ and yet daily persecute him in his members and that even for his sake too for his Religion and a good Conscience to hope for the reward of the meek the poor in spirit the pure in heart which amounts to as much as Heaven and Earth and yet be the most impure and proud and haughty exalting themselves above all that is called God proud of vertues and graces and proud of sins enormous sins too are such riddles and contradictions are such groundless senslless impudent hopes that whatever they pretend of Christ they are not only such as are in this life only fading vanishing and vain but so only in Christ as in the meer sound and noise and eccho of the name and even the greatest injury that can be done it the vilest abuse that ever the name of Christian hope yet suffered Yet are we to proceed to another still A hope in Christ only for this life the Second Particular we propounded a hope that pretends no further then this present life In this so much the more modest than the other in that it pretends no further then it acts in this only different from the other This denies the Resurrection the other the power of it this more expresly the other implicitely this sometimes both in words and deeds so much the honester the other in deed only in words never so much the proner to deceive us But who are they now whose hope in Christ is only in this life Or what is it to hope in Christ in this life only Le ts see a little 1. They plainly have hope in Christ in this life only who deny his Resurrection For if he be not risen if he be yet in the Grave and his body among the atoms of the dust alas there must needs our hope end too thither must it go and sleep there for ever He was no more then a poor man as we if he be not risen and if our hope be in man whose breath is in his nostrils then when God takes away his breath he dies and our hopes die with him The point of Christs Resurrection then is the hinge of all our hope Best to keep close to that Article or we lose all our Religion quite and must go seek some other If he that should save us be not able save himself if our hope be hid in him and he hid for ever in his ashes if he that should deliver us delivered not himself from death we have no reason to expect beyond it and then little comfort to look beside it upon any good we can here get by it 2. They who deny our Resurrection can hope no further in Christ then in this life only If we rise no more here 's all we look for And if Christ in whom we hope can do us any good it must be here for he has no where else to do it if when we die we perish So to deny a Resurrection is plainly to confine our hope within this present world to the narrow limits of an uncertain life Yet such there were in the Apostles times as appears ver 12. some among the Corinthians who said there was no Resurrection of the dead Of which sort also were Hymeneus and Philetus who affirm'd the Resurrection was past already 2 Tim. ii 18. nothing more to be expected and thereby says St. Paul overthrew the faith of some I cannot punctually point out to you amidst the confused rout of Errors and Heresies which now swarm and reign amongst us any such who dare yet expresly say so much Yet if they who are so hot for Christs temporal reign upon earth of which there are good store be not such they look very like them like men I am sure who have hope in Christ in this life only or at least too much in it more than they should and if we may guess at them by their actions they and many other of that pious rabble seem to mean it and would express it if it were time to do it or it may be