Christ himselfe in the flesh Commentators Common-placers Controversiaries School-men all sorts of Divines in general chuse this place and such like places in this dying discourse of our Saviour's for principall proofes of this fundamental point in Divinity that the Blessed Spirit is not onely The Power of the Godhead but A Person in the Godhead For say they Christ speakes of him as of a Person Hee Him and as of a Distinct Person in the Trinity Joh. 14. 16. Another Comforter Another besides Jesus Christ Now these places with the same force prove it to be the same Person which was to come to the Disciples For Christ speaks of him not simply but in respect of his comming Part. 2. The second part of this Promise is The comming of that Person School-men call the comming of the Spirit Novus modus Existendi Apparendi A new way of the Spirit 's Being in men and Appearing to men All that I shall say concerning it amounts to this The Scriptures very often represent the Comming of Christ in the flesh this Comming of the Spirit in the same formes of Expression I have cul'd forth these five Comming Sending Giving Dwelling Appearing 1st Comming You read of the Comming of Shiloh which is Christ Hee to whom Gen. 49. 10. My Text tells you of the comming of the Spirit The Divine and Humane Nature are as it were two termes of reciprocall motion for these two glorious Persons 2d Sending The Father sends the Son Joh. 3. 17. The Son sends the Spirit in the verse going before my Text The Father's Love-token to man is his own Son The Son's Love-token to his spouse is his own Spirit 3d. Giving Christ is the Gift of God to the world Joh. 3. 16. S. Paul tells us that the holy Ghost is given to us Rom. 5. 5. In a Gift there is a conferring of Propriety and Possession 4. Dwelling Joh. 1. 14. The Word was made Flesh and dwelt among us 2 Tim. 1. 14. By the holy Ghost which dwelleth in thee These two Texts have this difference Christ dwels in Flesh as in a Tabernacle or Tent like a Pilgrim or Souldier The Spirit dwels in Timothy as at home in his owne house 5. Appearing Christ is God manifested in Flesh 1 Tim. 3. 16. Jesus speakes of the Spirit to his Apostles You shall know him Joh. 14. 17. These two are distinct Persons in respect of their Appearances as well as Subsistencies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This concurrency of expressions seems to signifie that these two Commings of Christ in the Flesh and of the Spirit are True Reall Unions of God with Man True Reall Appearances of God to man in these two Persons of the Trinity the Son the Spirit But with this threefold difference First the CoÌ„ming of Christ in the flesh is a Union of two Natures in one Person This is that wch we call the Hypostaticall Union where there is a distinction of Natures without a distinction of Persons or subsistencies The Comming of the Spirit is a union between Persons as well as Natures Here is a Distinction and a Union both at once between Natures and Persons joyntly Compare those two places of Scripture 1 Cor. 6. 17. He that is joyned to the Lord is one Spirit and Rom. 8. 16. The Spirit witnesseth â—ith our spirits The result of these will be that the Spirit of Christ and of a Christian are two spiâ—its by distinction of persons one by Union Secondly the coming of Christ was into the broad street of the same common nature of man to be with us yet so as to be without us The coming of the Spirit is into our particular persons as into the same house with us See this Opposition Gal. 4. chap. 4. verse He hath sent his Son made of a woman that is made of the humane nature Then vers. 6. He hath sent the Spirit of his Son into our Hearts Christ came into our flesh The Spirit comes into our hearts so as to be both with us and within us John 14. chap. 16. verse He dwelleth with you and shall be in you Thirdly the comming of Christ in the flesh was visible to all alike to the eye of sense But the coming of the Spirit is invisible to all the world visible only to those who receive him Joh. c. 14. v. 16. The world seeth him not but ye shall know him for he shall be in you To these he is visible inwardly and after a spirituall manner This is the first Promise The Personall coming The second Promise is The particular comforts of the Spirit He shall come as Comforter saith the verse immediately foregoing my Text But can any thing comfort a Spouse that mourns for her beloved One besides his own presence therfore this makes the Spirit a Comforter indeed He brings Christ for a comfort along with him Christ was to live again in the Spirit 1 Pet. 3. c. 18. v. He was crucified in the flesh but quickened by the Spirit Christ was to appeare again to them in the Spirit and to be for ever with them Joh. 15. chap. 26. vers. When the Spirit come he shall testifie of me The Spirit was to give them a second Sight of their Husband in a more true divine lasting way as he was unvailed of flesh and in his own heavenly form Yea this Comfort was to be doubled at the coming of the Spirit For the Father was to come along with his deare Son Joh. 14. c. 23. v. I and the Father will come unto him and make our abode with him But which way would these Persons of glory come to lodge themselves in the humble Cottage of a Saints heart In the Spirit This Person was to be the Chariot for the other two Therefore but two verses after this Promise Christ explains it by another Promise that of the coming of the Comforter And St. Paul tels us that we have accesse to the Father by one Spirit Ephes. 2. c. 18. v. Thus the Father Son Spirit and a Saint dwell all together and converse The Father and Son in the Spirit the Spirit in our hearts This is that Unity of the Spirit which is the band of Comforts Ephes. 4. c. 3. v. The third Promise is the Universall Convictions of the Spirit Christ and his Disciples were singular in the world they saw those things whcih none could see besides themselves Blessed are your eyes for they see They were as mad men they fill'd the world with a noise of things as present reall mighty in glory they spake every where of a rising Sun of a wonderfull Light which made all other lights a deep darknesse when all this while the whole world of men round about them could discerne no other Sun without them save that which had shined from the creation untill now no other Light within them besides that which their own reason had ever in an ordinary way supplied them withall Isaiah prophecied of Christ and
his Disciples Es. 8. chap. 8. v. I and the children which thou hast given mee are for signes and for wonders Would our Saviour now leave his Disciples alone in such a world as this Therefore hee comforts them with this that his Spirit should come and convince the world anoint the eyes of man-kind generally to see the same light of divine truth with them The Text reads it Reprove but the word in Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more properly signifies to convince as the margin hath it This Conviction is threefold First of Sin Because they believe not in me The Spirit should shew the world this as the Center where all sin met in one from whence all sin flows their not believing in Christ their neglect of the Person of Christ Secondly of Righteousnesse because I go to my Father a By Christs returning thither where he was at first by his going back to the Father the Spirit should teach the world that he alone came forth from the Father b For no one ascendeth up to Heaven but the Son of man who came down from Heaven And by this Argument shall the Spirit demonstrate Christ alone to be the Righteousnesse of God to man Thirdly of Judgement because now the Prince of this world is cast out The Spirit should reade this Lecture upon the world how since the fall the whole frame all appearances of things had been one great enchantment raised and maintained upon the spirits of men by the father of lies the Prince of darknesse to hide their eyes from the sight of God But how Jesus Christ had by his death cast down that old Magician from his Throne and Power and now the whole enchantment the fashion or show of this world was dissolving and vanishing till it should appeare no more Thus large I have been in the opening of the context and Text Now without any further stay or needlesse division of my Text my Doctrine from it is this Rightly to convince of sin is the proper work of the Spirit I shall give you only one place of Scripture to prove it but that I hope a fit and full one Zach. 12. 10. I will powre out upon them the spirit of grace and supplications and they shall see him whom they have pierced and mourn over him You have here two successive effusions one of the Spirit and another of Tears First An effusion of Teares They shall mourne Mourning expresseth true Repentance in all the foure parts of it conviction confession contrition conversion The force of the conviction here as in my Text lies in a sight of Christ pierced in a sense of unbelief Not to receive Christ for your Husband and King is to Pierce him To take away His Crown and Your Hearts from him is to kill him the worst way But this is only a Consequent and Secondary effusion Secondly An Effusion of spirit This is the Antecedent Effusion The powring forth of the Spirit is the cause of powring forth teares But who or what is this Spirit He is markt by a double character A Spirit of grace and supplication First a Spirit of grace There is a twofold grace The grace of loving-kindnesse in the heart of God The grace of divine lovelinesse in the heart of man If this latter be here meant then the Spirit of grace is he whom St. Paul calls the holy Spirit Ephes. 1. and wee generally know by the name of the Holy Ghost But this cannot be the sense For in the Originall it is chen not chesed Grace or loving-kindnesse not graciousnesse or goodnesse This Spirit of Grace then must be either the Spirit the spring of love in the bosome of the Godhead or the Spirit the diffuser the discoverer of this love in the bosome of man Both these are that One Spirit the Holy Ghost Divines give to the third Person the name of Love as they do to the second that of Wisdome And wee reade from St. Paul's mouth Rom. 5. 5. The love of God is powred forth in our hearts by the Holy Ghost which he hath given us This is the first character Second A spirit of supplication You have a Commentary upon this character Rom. 8. ch. 26. vers. The Spirit helpeth our infirmities making intercession for us by groanes unexpressible This is the Spirit which convinceth of sin the Holy Ghost himself Reasons The Spirit is truth These are the words of the Holy Ghost himself 1 Joh. 5. c. 6. v. The Spirit is truth Truth absolutely that is the Highest and fullest truth the Principle of all truth the first truth and so the last measure of all truth Take two Distinctions upon this Reason Threre are three Principles of truth 1. Sense 2. Reason 3. Spirit 1. Princ. Sense Prov. 20. ch. 12. vers. The seeing eye and the hearing eare God hath made them both God hath made the senses standards and judges of truth within their own circuit in such things as may be seen or heard as appertain to sense 2. Princ. Reason Prov. 20. ch. 26. vers. The spirit of man is the candle of the Lord searching out the hidden parts of the belly Though the candle of Reason excell in light the Glow-worms of sense yet is it but a candle not the Sun it self it makes not day only shines in the darknesse of the night You will more clearly see this Spirit of man to be the Principle of Reason planted by nature in man if you compare this expression of Solomon's with that of St. Paul which seems to have some glance towards this Proverb 1 Cor. 2. ch. 11. vers. No man knowes the things of a man but the spirit of man which is in man The things of a man are all the things of this creation visible invisible a man is the summe of them all all are subject to man God hath b set this whole world in the heart of man to search it out these are the hidden things of his belly And thus farre the spirit of man the candle of Reason spreads his beams to enlighten this world of nature This the Scripture calls Man's Day which is God's and a Saint's night 3. Princ. The Spirit 1 Cor. 2. c. 11. v. The things of God knoweth no man but the Spirit of God The Spirit searcheth out the deep things of God Divine truths are the depths of things the rest are only the surface No plummet is strong no line long enough to sound these depths save only that of the Spirit These three different Principles of truth constitute the three different parts or states of life First the brute part of the world it is that which is acted by sense Seconly Reason makes man or the rationall state Thirdly the Spirit is the principle of a Saint c As many as are the sons of God are led or acted by the Spirit of God I cannot leave this Distinction betweene these three Principles of truth before I
have annext three Rules 1. Rule Every principle of truth is to be confin'd to its own compasse to its own object To seek out spirituall things by the sent and sagacity of reason were to plough with an Oxe and an Asse Sensus non fallitur circa proprium objectum Sense is not deceived in judging of its own proper object If sense and reason make no other report but this This is the state of things according to our principles this is the appearance of things to us Sense and reason may be admitted for true witnesses But if they will be wise beyond what is written in their book and say This is the only absolute true appearance of things because this is the appearance which things make to us Now sense and reason become blind guides and will lead you into the ditch 1 Cor. 2. 12. Spirituall things are spiritually discern'd By proportion sensuall things are sensually discern'd rationall things are rationally discern'd You cannot reach the things of reason by the hand of sense though it be stretch't out like Jeroboam's towards the Prophet You cannot understand spirituall things Rationally that is upon the grounds of Reason 2. Ru. Right Appearances of things to one Principle of truth may be directly contrary to those which are right Appearances of the same things to another Principle of truth The greatest lights of this world Angels and Invisible things are meere darknesse to the eye of sense The light of this life is darknesse in the language of the Scripture Darknesse it selfe is as the light before the face of God 1 Cor. 2. 14. The wisdome of the Spirit is foolishnesse to the Naturall man The Apostle distinguisheth betweene two men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Man whose Principle is Rationall soul and Man whose Principle is the Spirit That which is Wisdome to one is Foolishnesse to the other 3. Ru. Lower Principles of Truth cannot comprehend the Higher but they are comprehended and judged by these So Philosophers say that Reason corrects the errors of Sense 1 Cor. 2. 15. The spirituall man judgeth all things but he is judg'd or discern'd by none ver. 9. Eye hath not seen eare hath not heard neither can the heart of mā receive the things of the Gospel See here both Principles of Sense and Reason The senses are too superficial the large heart of Man the vast spirit of Reason in him is too narrow to take in any thing of the spirit But the spirit understands them with all their wayes and workings {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} distinctly and critically These three Principles of truth are as three Circles upon the face of the water one within another the lesser are infolded in the greater but cannot extend themselves to the wide compasse of the greater circle unlesse they break and vanish in themselves that they may become one with it If any man be wise let him become a foole that he may be wise The soule shuts the windowes of sense when she would have the room fill'd with the light of Reason Reason's selfe must first be cast cast into a deep sleep and die before she can rise again in the brightnesse of the Spirit I have dispatch'd the first Distinction Dist. 2d All three Persons in the Trinity are Truth but with their severall and distinct Idioms or Characters The Father is the onely True God Joh. 17. 3. The Son is Truth Joh. 14. 6. The Spirit is Truth Joh. 5. 5. But 1. The Father is Truth in the Root therefore hee is call'd the Father of Lights Jam. 1. 17. 2. The Son is Truth in the Image He is the Image of the Invisible God Coloss. 1. 15. 3. The Spirit is Truth in the Irradiation or Discovery therefore the Spirit is the witnessing Truth 1 Joh. 5. The Spirit is the testifying Truth Ioh. 15. 26. Nazianzen delivers the Doctrine of the Trinity to us from that place of Scripture Psal. 36. 9. In thy light shall we see light 1. The Father is Light in the Fountain Thy Light 2. The Son is Light in the Face or Fulnesse See Light 3. The Spirit is Light in the Flowing or Emanation of it In light The Father is the Light from which is all we see The Son is Light which we see The Spirit the Light by which we see Sin is spiritually discern'd Privations and Habits Perfections and Defects are judg'd by the same faculty The eye discerns light and darknesse Sin is a privation or the absence of Divine Grace Holinesse is frequently exprest by light sin by darknesse Holinesse is a spirituall beauty sin deformity Both are perceiv'd by the same Spirit VSES An Admonition You have dedicated this day and many such dayes to a holy sorrow I know some I beleeve many I hope most of you carry broken hearts in your bosomes thorough these dayes Indeed very nature in you cannot but relent and reason it selfe tremble to see those things which your eyes see Three Kingdomes stand before you this day like those three crosses on Mount Golgotha all laden with broken and bleeding carkasses These three doth your God take as one Text that hee may preach sin to your soules from it that he may convince you of sin by it Behold Scotland comes with her thousands of slain men England with her ten thousands Ireland with her millions besides innumerable multitudes which no man can reckon up of families persons now undone now famishing These come crying to every one of us Our bloods be upon your heads if you weep not for us before our God this day whilest we bleed and dye Sure your hearts doe break at the representation of these things which your selves know to bee at this present farre more sad in Fact then they can be made by any Relation You that are the Fathers of your Countries over all this Nation doe you not often look back upon your severall Countries with a tender and dropping eye Do you not find as much reason and sweetnesse as once David did to sigh and say within your selves Lord we have sin'd wee should have kept this people as their shepheards but we have procur'd their woe Alas what have these sheep done But now is it not pitie that broken hearts should be worthlesse and uselesse that God should say of our Mourning as Solomon sayes of Mirth what doth it Yet so it will be if it be your Reason onely and not the Spirit which by your sufferings convinceth you of your sins If your convictions and contritions be Rationall and no more your groanes will be to God as the unpleasing cry the howling of wild beasts when they are pinch'd with famine or caught in a toyle He that sacrificeth with a heart thus broken will be as if he offer'd a Dog's Heart Doth it not much concern you to know whether your convictions be from a Rationall or Spirituall Principle Are you not eager to
brought us into his his own {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} marvelous Light Hee that sees Christ sees him in a strange wonderfull in a divine Light in God's own Light To believe is thus to see Christ and to live continually by this sight of Christ The life I live is by the faith of the Son of God Gal. 2. chap. ver. ult. Paul was convinc'd by this sight of Christ and of this sin that he had ever liv'd on any other sight Gal. 1. chap. 16. vers. When it pleased the Father to reveale his Son in mee I consulted not with flesh and blood You may see by Paul's Conversion what his Conviction was He had consulted with flesh and blood that is with Principles of Reason with the Spirit of man what should hee have consulted with or whom with the Word the immortall Word with the Wisdome of God with the discoveries of Jesus Christ in him Is this the Sin you chiefly mourn for this day By this judge of your convictions Do you grieve to think that the glory of God hath shined so long so sweetly from the face of Christ filling all things round about you while you have been sitting under the shadow of humane wit and reason as in the shadow of death That so bright a Day hath dawn'd from the Person of the Lord Jesus and yet you sit spinning out your Counsels and Course by the candle-light of man's spirit and policy as in the night Do your hearts sigh-forth this sense Lord we have sate in counsell concerning the great affairs of many Kingdomes Churches Common-wealths but not by thy Wisdome by the shining forth of thy Son in us Many Principles of State Reason Policy have raigned over us but the sight of thee O Jesus in our hearts hath not ruled us When the Spirit convinceth of sin hee makes this the great sin and folly that the appearances of Christ have not been our Sun and shield No such shield is there to defend us from the strifes contentions conspiracies of men and things as to be hid in the light of our Saviour's looks No such advantage is there as to gain this Sun to have the beamings forth of our Husband-king on our side How do the glorious dartings of his presence from among us dazle the spirits of our enemies trouble their order and make them unable to fight against us or hurt us When the Spirit convinceth of sin hee shews us that the story of things in the Wildernesse was a Figure for us under the Gospel 1 Cor. 10. c. 4. ver. When the Jews were to passe over the river Jordan the Ark went before them so they passed through dry-shod When they travelled through the Desart the Cloud the Glory went before them as that moved they marched on when that rested they stood still Your Ark now is the spirituall presence of Jesus Christ in your hearts the Cloud the Glory now is the appearance of your Saviour resting upon your spirits You have waded through many rivers of blood have you seen the discoveries of your Jesus going before you and followed these You have made many Marches many Rests hath the wel-pleased face of your Jesus as your Leading-starre been still in your eye Have you march't as this hath moved Where this hath stood still have you stay'd The Jews sung of old What ailed you ye waters that ye fled ye seas that ye were driven backwards The waters saw thee O God and fled before thee If these things be thus with you you may go forth and say in your songs What ailed you ye mighty armies at Keinton Newbury York Naseby that ye fled and were driven backwards What ailed you ye strong treasons close conspiracies that ye trembled and fell and your foundations were discovered before you could take effect They saw thee O Jesus they saw thee appearing in the midst of us so they fled so they fell before thee If things have not been thus with you behold the sin over which you are principally to powre out your tears Behold the sin which troubles you Assure your selves all your acts in Counsell and Camp will be Null till the Lord Jesus be as the shout of a King in the midst of you Vain are all our hopes sweet dreams of Peace till our Deare Saviour shew himself among you as once among his Disciples Saying Peace be with you Breathing Peace upon you These are the Perswasives in which Rationall and Spirituall convictions for sin differ not all but some few which I have chosen for you from among the rest Now remains the difference between these Convictions in the Principles themselves Principles The Principles themselves are the Spirit of Man or Reason the Spirit of God But I can no more convey a sense of this difference into any soule that hath not seen these two Lights shining in it self than I can convey the difference between Salt and Sugar to him who hath never tasted Sweet or Sharp These things are discerned only by exercise of senses and are too hard for those who have not their own senses exercised in them as St. Paul speaks Hebr. 5. chap. 14. ver. When you shall see the Sea of Truth the Spirit then you will know that the Great River of Reason was not the Sea I can tell you that as much as the complexion of a face the colour of a cloth or lace seen by Moon-light and Sun-shine differ So and farre more do the convictions or discoveries by Reason and the Spirit But still this is the difference in the Effects not in the Principles themselves To give you as I may some shadowie description of this I will commend to your most constant and serious meditations that place 1 Cor. 15. chap. 45. v. The first man was a living soule the last man a quickening spirit Vers. 46. The naturall is first and then the spirituall Vers. 48. As the earthy so are they that are earthy as is the heavenly so are they that are heavenly Vers. 49. As we have born the Image of the earthly man so shall we beare the Image of the heavenly From these places you may draw these Architectonick or commanding Conclusions 1. A Living soule in her full glory as she was in the first man in innocencie in Paradise is not the Principle of the second man the new birth but the All-quickening the Eternall Spirit 2. A Living soule with the highest improvements raised to the noblest actings of Wit Reason Worth is naturall not spirituall the Image of the first Adam not the Image of the Lord Jesus 3. The naturall and spirituall man differ as much as earth and heaven corruption and immortality flesh and spirit You see the difference between these two sorts of convictions as I have been able to set it before you I will now conclude this Use with an Admonition as I begun it An earthly Root may bring forth earthly fruit nothing can reach up to Heaven and immortalitie but that which
could fix upon your spirits the constant sound of two onely Sentences as two blasts of the last Trumpet The Sentences are Esa. 2. vers. ult. Cease from man whose breath is in his nostrils wherein is he to be esteemed of VERS 17. The Lord alone shall be exalted in that day The great God make That day This day to every one of your soules Thus much to Private Christians Secondly As Publick Persons Christ tells the Jewes If any one sin against the Son of Man it shall be forgiven him But if any one sin against the holy Ghost it never shall bee forgiven him You will allow it if I shall make a little change in these words and so return them to you If a State sin against the Sonne of Man it shall he forgiven But if a State sin against the holy Ghost it shall never be forgiven Remember Hierusalem Christ came in the flesh and was crucified yet Hierusalem stood The Spirit of Christ came in the persons of the Disciples in the power of the Gospel and was cast out then Hierusalem fell Divided into three Factions within beleaguer'd with a fourth enemy without Hierusalem miserably fell O England London Remember Hierusalem You have had the first day of your Peace and passed it Christ hath been preach'd among you but as in the Flesh clouded with carnall rites and ceremonies Christ hath been pierc'd among us that is not beleeved on yet we live though we bleed You have had the first day of your Peace and pass'd it Be carefull Be carefull to know the last day of your Peace the comming of the Spirit among you You have set me on your Watch-Tower and made me your Watchman for the few sands of these glasses If you ask mee now Watchman what of the Night My humble answer is The Nights is almost past the Day is at hand if you will receive the Spirit when he comes If you shall refuse to heare you will look for day but I feare I feare it will be Blacknesse of Darknesse and Desolation But I bend my Knees to the Father of our Lord Jesus who hath hitherto made you tender in a very great measure that he would send the Spirit of his Son into your hearts that you may know him that he may be in you that all this people may honour the Spirits as they honour Jesus Christ A Vindication of the Spirit from those Who 1. Pretend it to Profanenesse 2. Profane it under Pretentes 1. From those who Pretend the Spirit to Profanenesse Can any think they have the Spirit of Grace in them and yet sin and yet not mourn for sin Can any man make that Spirit whose work is to Convince of sin a Colour for sin Can any man paint his foule lusts with the specious name of this holy Spirit whose property it is to paint out lusts in their True deformities their Hellish shapes I read in Ecclesiastick Writers that in the Primitive times there were those that deserv'd the name of Borboristae or Coenosi The Dirty Sect and yet a Branch of the Gnostiques But I might perhaps feare this to be the Malice or Mistake of some in those ages if I did not read in the holy Scriptures of a Filthy-Dreamers Spirituall Discoveries are either Waking Sights or Dreames Dreames are False Visions of sleeping men without connexion full of absurdities inconsistencies It is not strange for a filthy vile Person to have fair Glorious Dreames It is monstrous that Glorious Discourses Notions and Apprehensions should be set upon vile Affections Actions and conversations as the Head of an Angel upon the body of a Beast But All is a Dream If any man indeed have the Spirit he hath a True Dove in his Breast The Dove's eyes are the Emblem of Chastity The Dove's song is in Grones Who so mourn for sin who so moane day and night after their God as those who live with this Spirit This is the first Part of the Vindication Secondly from those that Profane the Spirit under Pretences of Fancy Profanenesse 1. Under Pretences of Fancy Why should Joseph be despised as a Dreamer among his brethren Paul as a Babler among the Athenians The Spirit as a Fancy by men onely Rationall That scurrilous Comoedian in his Greek play call'd the Frogs reproach'd Socrates as a Worshipper of Clouds and the Aire because he neglected their Idols and convers'd with the Invisible-God So the workings and Discoveries of the Spirit often seem to Men of Mighty Reason Cloudy Airy Yet the Spirit is Truth the onely Solid and Weighty Truth carrying the power of God for a demonstration along with it Some learned men beare such a modest respect to Nature that they affirm it Probable Some Beasts may have a Sense more then we have which wee can neither judge of or guesse at because we have it not O! that the most Rationall Men were so modest towards their Maker as to suspect that there may be in him a Divine Sense a Spirit of Light above the Compasse and Conjectures of their Reason which he may communicate to whom he pleaseth 2. Under Pretences of Profanenesse The Heathens mingled with Christians of old charg'd their secret Meetings with the Beds of Oedipus unnaturall Incests the Feasts of Thyestes monstrous cruelties The Late Protestants at large cloath'd the best men with the name of Puritan as with a Cap of Paper then they painted that Cap with Devils they loaded that name with all the foule things of all Sects or Persons as before them the Papist did the Protestant God grant that the Father of lies may not still live between the Lips of Men by the same Art of Names representing the most spirituall men like Christ on the Crosse under the most carnall Titles of Ambition Lust Falshood The Spirit is Holy so are they that are His This Spirit cannot encourage to sin comfort in sin for his work is to convince sin Beleeve it 'T is true as Gospel No man that is led by the law of the Spirit of Life can walk contrary to any Law of Nature Common Honesty Civill Policy or whatsoever is of good Report Praise-worthy If any man walk by any other rule an evill Spirit hath deceived him only let not the reproach of such fall upon them who with humble and panting hearts call upon the Name of this Holy Spirit A Consolation This Spirit which convinceth of sin is the Comforter If you have this day receiv'd his conviction you shall now go away full of his comforts with bosomes full of All comforts of peace and joy in your selves of peace and love one towards another Where the Spirit convinceth of sin he communicates all contents in these two bundles of comforts Righteousnesse and Peace 1. Righteousnesse Have you seen your sins by the light of the Spirit by the same light you shall see your righteousnesse Humble your selves before this Spirit let him cover your faces with shame and he shall cloath your persons with glory He shall make you precious in the eyes of your God honourable in all the world Nations round about shall say This is a wise and righteous people for the Spirit of the Eternall God is come down among them 2. Peace Naturalists say A wound is a separation of parts in the whole How full are all of wounds Alas do we not begin to have wounds upon our breasts neer our hearts And still we strive to make that good in Civilitie which is true only in Nature that the best Balsome for a wound is its own blood We would make up our divisions by making them more Who now shall restore Peace to our mourners This Spirit will restore peace to his mourners This Dove though he come groaning yet he brings an Olive branch in his mouth O ye every one of you in particular give this Spirit your single hearts to breake in pieces and he will make them all one heart How happy should we live if God would do this If the Lord would powre forth his Spirit upon our souls and melt them how sweetly would they run all into one piece like gold Then should Righteousnesse and Peace kisse each other in these Lands and these three kingdomes should mutually kisse and imbrace in this union The Lambs England and Scotland Presbyterians and Independents shall feed together in fat pastures The Lambs and the Lion shall live lovingly and converse one with another Then shall your Cattell go forth again in Herds and Flocks Your children in dances Your Saints in their assemblies and the Lord Jesus shall be known for a God in the midst of them Then shall after-ages call this Age this Parliament The blessed of the Lord and make it your Motto for ever Blessed are the Peace-makers in divided Common-wealths Blessed are the Peace-makers in divided Consciences Thus if the Holy Spirit set a crown of thorns by conviction on your hearts he shall crown you with Righteousnesse and Peace For The Kingdome of God is Righteousnesse Peace and Joy in the Holy Ghost FINIS a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as relating to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as relating to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a 1 Cor. 3. 3. b 2 Pet. 1. 4. Pro. 1. Prom. 2. Prom. 3. a John 6. 62. b John 3. 13. Doctr. Proof Reason 1. Distin. I. a Eccles. 6. 10. b Eccles. 3. 1â— c Rom. 8. 1. 1 Cor. 3. 18. Reason 2. Vse 1. Pers. Rat Perswa Spir. Vse 2. 1 Cor. 2. 13. Vse 3. a Jude 8. 1 Cor. 2. 4. Use 4. Rom. 14. 17.
THE SPIRIT CONVINCING OF SINNE OPENED In a Sermon before the Honorable HOUSE of COMMONS Assembled in Parliament upon the solemne day of their Monethly Fast Novemb. 26. 1645. By PETER STERRY sometimes Fellow of Emanuel Colledge in Cambridge AND NOW Preacher of the Gospel in LONDON Published by Order of the House of Commons LONDON Printed by Matth. Simmons for Henry Overton and Benjamin Allen and are to be sold at their shops in Popes-head Alley 1645. To THE HONOURABLE THE KNIGHTS BURGESSES OF THE HOUSE of COMMONS Assembled in PARLIAMENT GOD hath promised his people to carry them on the Eagles Wing The onely desire and humble endeavour of your lowest servant in Christ hath been to work with God in this Sermon that your Soules Counsels Warres may be carried on by the Spirit of God who in the language of the Scriptures is not onely the Dove for Purity and Peace but also the True Eagle for Wisdome and Power Worthy Senatours if you knew this Spirit you would ask Him of your Saviour and Hee would be in you a Fountain of Counsell and Strength springing up to Everlasting Peace and Glory But have you not known The Spirit His sound hath gone forth into all your Eares All the Scriptures speak of Him as they doe of Jesus Christ Daniel was chosen by the King of Assyria to sway the great affaires of that vast Empire because the Spirit of the immortall God was found in him David was a Statesman Wiser then his Teachers David was a Souldier His fingers were skil'd in fighting his hands train'd up to Victory over Wild Beasts Giants Armies of Men was not the Spirit the Lamp of God which shone thus gloriously on David's Court and Camp which made his Throne so great Thy Word saith he was a Light to my Feet The Word of God is the Spirit of God saith St. Paul The Sword of the Spirit a which Spirit not Sword is the Word of God This made David when hee had sin'd cry Take not thine Holy Spirit from me When the Spirit of God once left Saul an evill Spirit came upon him which vex't him which haunted him to the losse of his kingdome and life together Honourable Fathers of your Countries I humbly move to know By what Title you sit there and rule over us Is it not as Powers on Earth But All power on Earth as well as in Heaven is given to Iesus Christ You are Substitutes and Vice-gerents to the Lord Iesus Look then to Iesus the Beginning and End of your Authority God hath laid the Government on his Shoulder What is his sufficiency for it The Spirit of the Lord resteth on him and this is A Spirit of Counsell and Might in him You who sit at the right hand of the Lord Iesus in this Common-wealth as the Lord Iesus sits at the right hand of his Father in that Kingdome which is over all pray that the same Spirit which was powred forth on him may be by him powred forth on you So shall you be Messiahs anointed ones and Saviours to this people Can You be able to rule over any spot of this earth when Jesus Christ was not fit for the government of the whole without the Spirit Do you put your whole trust in the promises of God and expect by them to be made partakers of every blessing Do you believe the promises made in the Word of God I hope I may say at least with as good confidence as Paul said it to Agrippa I know you believe them This is the promise The Spirit shall lead you into all truth You are now searching into the deep things of God which concern Religion Live in the Spirit and the Spirit shall bring all into your minde and shew you the things of Iesus Christ It behoves you to know the method of Satan the stratagems and dark deeps of the Devill himself in mysteries of State and Religion Walk in the Spirit hee shall lead you into their chambers as hee did Ezekiel and let you see what mischiefes they are there contriving in secret This is the promise The Spirit of God and of glory shall rest on his servants in their conflicts and sufferings Sit still in all humble resignation of your selves to the working of this Spirit that hee may rest on you so shall hee manage your counsels finish your wars and end all your sufferings with glorie I shall conclude my Epistle with an humble Petition to your Honours an hearty Prayer for you My humble Petition is that You would ever remember to converse as Doves among Doves with this Dove He is a tender Spirit take heed of grieving this Spirit where ever hee dwels For by him alone can your hopes be sealed to a day of full accomplishment My hearty Prayer is that as you sit debating in Parliament the appearances of the Holy Ghost may be among you as hee was with the Apostles sitting over them in the form of fiery tongues that when you fight in the field the Holy Ghost may be as a two-edged sword going forth from the mouth of the Lord Iesus into your enemy's hearts that you may never see upon the walls of your house that hand-writing which made Bel-shazzer tremble Your kingdome is divided but in stead of this that uniting and building Principle Not by might nor by power but by my Spirit saith the Lord This is the fervent constant prayer of Your Honours humble servant in Christ Peter Sterry A SERMON PREACHED Before the honorable House of COMMONS Novemb. 26. 1645. being the publike Fast JOHN 16. 8. When he shall come he shall convince the world of sin c. I Will at once open to you the publike scope of this place and the private sense of my Text as it lies imbodied in the Context Our tender-hearted Saviour is now cheering the hearts of his Disciples drooping with the sad presages of their dear Master's death The Lord Jesus sweetly gives them for a revivall of their fainting spirits a gracious promise of his own Spirit This Promise is threefold The Spirit 's 1. Personall Comming 2. Particular Comforts 3. Universall Convictions Pardon me if I be somewhat larger in the Explication of these For this also will serve my purpose which is to set before you the Spirit of the Lord Jesus that Spirit by which we know those things which Reason cannot reach and live not a as Men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but as b Partakers of the Divine Nature The first Promise is the Personall comming This hath two parts The Person comming Comming of that Person Part 1st The first part is the Person comming It appears to be a Person of whom our Saviour speaks by those demonstrative particles Hee Him It appeares to be some great One a Divine Person by those workes which are to be done by him To comfort hearts To convince a world To be in stead of Christ nay to be a better Comforter then
first comes from heaven and that immortall Spirit If you see your sins this day and weep for them though it be only by the Owle-light of your own reason as the Philosopher himself styles it you shall not lose your reward though you may lose your soules But what will it profit you to save three Kingdomes by your sorrows and in the mean time to carry in your own bosomes dying perishing soules of which every single one is more worth than all the world 'T is dreadfull to expresse but I will speak it for your sakes If God should please to put the choice into my hands I had much rather that all these three Kingdomes should be consum'd at once in this very moment with fire from heaven by an outward destruction then that any one the meanest most miserable soule in them should perish everlastingly Draw then water out of that Well of salvation the Spirit and powre it forth before the Lord If the Spirit be the Spring your tears will quench both flames those that burn outwardly and inwardly so you shall at once save these nations and your own soules A Caution If it be the work of the Spirit to convince of sin then it is his work more especially to convince of spirituall Duties and spirituall Truths Take heed of measuring divine things by the modell of Reason Take heed of rejecting what Reason cannot receive St. Paul gives you a full account of the Jews case and ruine in a few words Rom. 10. 3. While they sought after righteousnesse by the Law they fell short because they were ignorant of the righteousnesse of God Feare lest you also fall after the same example of unbelief lest you fall short of the knowledge of spirituall things because you seek it by Reason and know not the Spirit of God It is true all grant that some some say that all truths which come by revelation of the Spirit may also be demonstrated by Reason But if they be they are then no more Divine but humane truths They lose their certainty beauty efficacy they become like the Name of Jesus in the mouth of those counterfeit Exorcists which made them not the Devil's Masters but his scorne Spirituall truths discovered by demonstrations of Reason are like the Mistresse in her Cook-maid's clothes They differ from themselves in their own true shape as those little plump boyes with wings the pictures of Angels in Churches differ from the Angels in Heaven Spirituall things are foolishnesse to the naturall man 1 Cor. 2. chap. No visible shape is so lovely so full of Majesty as that of Man No shape is so deformed ridiculous as the resemblance of man in a beast in the Ape So heavenly things lose their majestie become weak and contemptible when they are represented by Reason only For they are not the things themselves but an apish mimicall imitation of them The Philosopher gives us this rule that wee should seek for sutable demonstrations in every sort of truths and not leape from one kinde to another The Apostle gives us this rule to compare spirituall things with spirituall Spirituall Conclusions with spirituall Principles You will reap both pleasure and profit from this Observation that the true Protestant differs from all sorts of men and Religions by making the three Persons in Trinity according to their severall properties the foundation of all truth 1. He distinguisheth himself from the Atheists by worshipping the Father as the Fountain of truth 2. He dissents from Mahumetans Indians Infidels while he sets up Christ in himself for the only Image of truth 3. By seeking and imbracing the discovery of truth in the Spirit hee differs from all sorts of Christians especially three 1. The Papists a Faction of policy These perswade us to receive the testimony not of the Spirit but of the Church for a Touchstone of truth And this Church is the Popes private Consistory or Generall Councel Thus the Church's Authority not the Demonstration of the Holy Ghost shall be the light of Faith to Truth Thus not content with an Antichrist they set up their Consistory or Councel for an Anti-spirit But wee need no visible Judge on earth to determine upon our consciences What is Scripture what is the sense of Scripture We have an invisible Judge and Witnesse in our own breasts He that believeth hath the testimony in himself 1 Joh. 5. chap. 10. v. for he hath the Spirit 2. The Arminians a Sect of Moralists who give the over-perswading power of the Spirit to strength of Rhetorick and Reason inward or outward 3. A Party of wit and worth so farre as the wit and worth of man can go if they would submit the wit and worth of man to the Power and Wisdome of God The Socinians the Principles of Reason are the pillars of Religion and truth to these men But Reason is a pillar of a Cloud the Spirit only is the pillar of Fire which hath light in it Reason is that Gladius versatilis that sword in that hand of the Cherubim that kept Paradise a sword that turns every way It may keep men from the tree of Life but can never bring them to it Our faith is not in the wisdome of man but power of God 1 Cor. 2. chap. 5. verse Now Worthy Senators give me leave to make my particular addresses to your selves You have commanded me to speak before you how farre so ever I finde my self below a sufficiencie for it I must speak I would not seek to work upon you by art or cunning if I had any skill in these things My earnest desire is with all humilitie and lowlinesse to speak the things of God as a man on whom the earliest glimmerings of the Spirit have scarce yet dawned I have believed so I will speak to you those things on which I fasten the immortalitie of mine own deare soule Pardon mee Honourable Patriots if I speake twice to you once as private Christians a second time as publike persons and Magistrates First As Private Christians If the words of a weak worthlesse man may have place in your large hearts I beseech you to lay up within you and to ponder frequently upon this short word which I am now about to speak Remember Remember not to trust to the strength and wisdome of that Living soule which dwels in the Breast of Man But Have all your dependance upon that Spirit of the Immortall God which comes forth from our Lord Jesus Christ I speak this to You who are Princes of Reason in whom the Spirit of Man is at a High pitch Your Saviour died that he might send you this Spirit He left you in his fleshly presence that you might have this Spirit with you O wait for him constantly till he come Wait upon him diligently when he is come Saint Hierom thought hee ever heard the last Trumpet sounding in his eares How well should I think my selfe rewarded for all the pains of this day if I