attributes he hath he is called the Spirit of Adoption Rom. 8.15 the Spirit of Faith 2 Cor. 4.13 the Spirit of Grace of Love of Joy of Zeale for where he worketh Grace is operative our Love is without dissimulation our Joy is like the joy of heaven as true though not so great our Faith a working faith and our Zeal a coale from the Altar kindled from his fire not mad and raging but according to knowledge he makes no shadowes but substances no pictures but realities no appearances but truths a Grace that makes us highly favoured a precious and holy Faith full and unspeakable Love ready to spend it self and zeal to consume us of a true existence being from the spirit of God who alone truly is but here the spirit of Truth yet the same spirit that planteth grace and faith in our hearts that begets our Faith cilates our Love works our Joy kindles our Zeal and adopts us in Regiam familiam into the Royall Family of the first-born in Heaven but now the spirit of Truth was more proper for to tell men perplext with doubts that were ever and anon and sometimes when they should not asking questions of such a Teacher was a seal to the promise a good assurance they should be well taught that no difficulty should be too hard no knowledge too high no mystery too dark and obscure for them but Omnis veritas all truth should be brought forth and unfolded to them and have the vayle taken from it and be laid open and naked to their understanding Let us then look up upon and worship this spirit of Truth as he thus presents and tenders himself unto us as he stands in opposition to two great enemies to Truth as 1. Dissimulation 2. Flattery and then as he is true in the lessons which he teacheth that we may pray for his Advent long for his coming and so receive him when he comes And first dissemble he doth not he cannot for dissimulation is a kind of cheat or jugling by which we cast a mist before mens eyes that they cannot see us it brings in the Divel in Samuel's mantle and an enemy in the smiles and smoothness of a friend it speakes the language of the Priest at Delphos playes in ambiguities promises life As to King 〈◊〉 who a 〈…〉 slew when death is neerest and bids us beware of a chariot when it means a sword No this spirit is an enemy to this because a spirit of truth and hates these in volucra dissimulationis this folding and involvednesse these clokes and coverts these crafty conveyances of our own desires to their end under the specious shew of intending good to others and they by whom he speaks are like him and speak the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.12 in the simplicity and godly sincerity of the spirit not in craftinesse not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling the Word of God deceitfully 2 Cor. 4.2 Eph. 4.14 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the slight of men throwing a Die what cast you would have them noting their Doctrine to men and the times that is not to men and the times but to their own ends telling them of Heaven Wisdom 1.5 when their thoughts are in their purse This holy spirit of Truth flies all such deceit and removes himself far from the thoughts which are without understanding and will not acquit a dissembler of his words there is nothing of the Divels method nothing of the Die or hand no windings nor turnings in what he teacheth but verus vera dicit being a spirit of truth he speaks the truth and nothing but he truth and for our behoof and advantage that we may believe it and build upon it and by his discipline raise our selves up to that end for which he is pleased to come and be our teacher And as he cannot dissemble so in the next place flatter us he cannot the inseparable mark and character of the evill spirit qui arridet ut saeviat who smiles upon us that he may rage against us lifts us up that he may cast us down whose exaltations are foiles whose favours are deceits whose smiles and kisses are wounds for flattery is as a glasse for a fool to look upon and so become more fool than before it is the fools eccho by which he hears himself at the rebound and thinks the wiseman spoke unto him and it proceeds from the father of lies not from the spirit of truth who is the same yesterday and to day and for ever who reproves drunkennesse though in a Noah adultery though in a David want of faith though in a Peter and layes our sins in order before us his precepts are plain his law is in thunder his threatnings earnest and vehement he calls Adam from behind the bush strikes Ananias dead for his hypocrisie and for lying to the holy Spirit deprives him of his own Thy excuse to him is a libell thy pretence fouler than thy sin thy false worship of him is blasphemy and thy form of godlinesse open impiety and where he enters the heart Sin which is the greatest errour the grossest lye removes it self heaves and pants to go out knocks at our breast and runs down at our eyes and we hear it speak in sighs and grones unspeakable and what was our delight becomes our torment In a word he is a spirit of truth and neither dissembles to decieve us nor flatters that we may deceive our selves but verus vera dicit being truth it self tells us what we shall find to be most true to keep us from the dangerous by-paths of errour and misprision in which we may lose our selves and be lost for ever And this appears is visible in those lessons and precepts which he gives which are so harmonious so consonant so agreeing with themselves and so consonant and agreeable to that Image after which we were made to fit and beautifie it when it is defaced and repaire it when it is decayed that so it may become in some proportion measure like unto him that made it for this spirit doth not set up one precept against another nor one text against another doth not disanul his promises in his threats nor check his threats with his promises doth not forbid all Feare in confidence nor shake our confidence when he bids us feare doth not set up meeknesse to abate our zeale nor kindles zeale to consume our meeknesse doth not teach Christian liberty to shake off obedience to Government nor prescribes obedience to infringe and weaken our Christian liberty This spirit is a spirit of truth and never different from himself never contradicts himself but is equall in all his wayes the same in that truth which pleaseth thee and that which pincheth thee in that which thou consentest to and that which thou runnâ—st from in that which will rayse thy spirit and that which will wound thy spirit And the reason why men who
powerfull Lord shall be lifted up and crowned with glory and honour for evermore Which God grant c. HONI â—…T QVI MAL Y PENSE A SERMON Preached on Whitsunday JOHN 16.13 Howbeit when He the spirit of truth is come he will lead you into all truth WHen the spirit of truth is come c. and behold he is come already and the Church of Christ in all ages hath set apart this day for a memoriall of his coming a memoriall of that miraculous and unusuall sound that rushing wind those cloven tongues of fire And there is good reason for it that it should be had in everlasting remembrance For as he came then in solemn state upon the Disciples in a manner seen heard so he comes though not so visibly yet effectually to us upon whom the ends of the world are come that we may remember it though not it a mighty wind yet he rattles our hearts together though no house totter at his descent yet the foundations of our souls are shaken no fire appears yet our breasts are inflamed no cloven tongues yet our hearts are cloven asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day to a Christian is a day of Pentecost his whole life a continued holy-day wherein the Holy Ghost descends both as an Instructer and a Comforter secretly and sweetly by his word characterizing the soul imprinting that saving knowledge which none of the Princes of this world had not forcing not drawing by violence but sweetly leading and guiding us into all truth When He the spirit of truth is come c. In which words we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or Apparition of the blessed Spirit as Nazianzen speaks or rather the promise of his coming and appearance and if we well weigh it there is great reason that the Spirit should have his Advent as well as Christ his that he should say Lo I come Psal 40. For in the volume of the book it is written of him that the spirit of the Lord should rest upon him Es 11.2 and I will pour out my spirit upon all flesh Joel 2.28 Christus legis Spiritus Sanctus Evangelii complementum Christs Advent for the fulfilling of the Law and the Spirits for the fulfilling and compleating of the Gospel Christs Advent to redeem the Church and the Spirits Advent to teach the Church Christ to shed his blood and the Spirit to wash and purge it in his blood Christ to pay down the ransome for us Captives and the Spirit to work off our fetters Christ to preach the acceptable year of the Lord and the Spirit to interpret it for we may soon see that the one will little availe without the other Christs Birth his Death and Passion Chists glorious Resurrection but a story in Archivis good newes sealed up a Gospel hid till the Spirit come and open it and teach us to know him Phil. 3.10 and the vertue and power of his Resurrection and make us conformable to his death This is the summe of these words and in this we shall passe by these steps or degrees First carry our thoughts to the promise of the Spirits Advent the miracle of this day cùm venerit when the spirit of truth comes in a sound to awake them in wind to move them in fire to enlighten and warm them in tongues to make them speak Secondly consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work and employment of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall lead you into all truth In the first we meet with 1. nomen personae if we may so speak a word pointing out to his person the demonstrative pronoune ille when he shall come 2. Nomen naturae a name expressing his nature he is a spirit of truth and then we cannot be ignorant whose spirit it is In the second we shall find Nomen officii a name of office and administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leader or conducter in the way for so the Holy Ghost vouchsafed to be their leader and conducter that they might not erre but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep on in a strait and even course in the way And in this great office of the Holy Ghost we must first take notice of the lesson he teacheth it is Truth Secondly the large extent of this lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he leads into all truth Thirdly The method and manner of his discipline which will neerly concern us to take notice of it is ductus a gentle and effectuall leading he drives us not he drawes us not by violence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word here he takes as it were by the hand and guides and leads us into all truth Cùm venerit ille spiritus veritatis When He the spirit of truth c. And first though we are told by some that where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to fo there we are to understand the person of the Holy Ghost yet we rather lay hold on the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille when he the spirit of truth shall come he shall lead you which points out to a distinct person For if with Sabellius he had onely meant some new motion in the Disciples hearts or some effect of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He designes a certain person and ille he in Christs mouth a distinct person from himself Besides we are taught in the Schools Actiones sunt suppositorum actions and operations are of persons now in this verse Christ sayes that he shall lead them and before he shall reprove the world and in the precedent chapter he shall testifie of me which are proper and peculiar operations of the blessed Spirit and bring him in a distinct person from the Father and the Son And therefore S. Augustine rests upon this dark and generall expression The Holy Ghost communicates both of the Father and the Son is something of them both whatsoever we may call it whether we call him the Consubstantiall and Coeternall communion and friendship of the Father and the Son or with Gerson and others of the Schools Nexum Amorosum the Essentiall Love and Love-knot of the undivided Trinity But we will wave these more abstruse and deeper speculations in which if we speak not in the Spirits language we may sooner lose than profit our selves and speak more than we should whilest we are busie to raise our thoughts and words up to that which is but enough It will be safer walking below amongst those observations which as they are more familiar and easy so are they more usefull and take what oare we can find with ease than to dig deeper in this dark mine where if we walk not warily we may meet with poysonous fogs and damps instead of treasure We will therefore in the next place enquire why he is called the Spirit of Truth for divers
end and raise us to happinesse can make no larger a circumference than this this is the Law and the Prophets or rather this is the Gospel of Christ this is the whole will of God in this is knowledge justification redemption and holiness this is the Spirits lesson and all other lessons are no lessons not worth the learning further than they help and improve us in this In a word this is all in all and within this narrow compass we may walk out our span of time and by the conduct of the same Spirit in the end of it attain to that perfection and glory which shall never have an end And so from the lesson and extent of it we passe to the manner and method of the spirits Teaching it is not Raptus a forcible and violent drawing but ductus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word a gentle leading and guiding into all truth Ducet vos He shall lead you into all truth And now we know our Teacher and the Lesson it will be good to know the method of this Discipline The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall lead you which implyes a capability a preparednesse a willingnesse in them to be led and the spirit that leadeth us teacheth us also to follow him not to resist him that he may lead us not to grieve him by our backwardnesse that he may fill us with joy not to quench him that he may enlighten us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 to stir up his gifts that they dye not in us Now this promise was directly and primarily made to the Apostles whose Commission was extraordinary even as large as the whole world and therefore needed the spirits guidance in a more high and eminent manner the gifts of Tongues and diversities of graces which might fit them for so great a work that as their care so their power might be as universall as the world And yet to them it was given in measure and where measure is there are degrees for they were lead by degrees not streight to all truth but by steps and approches Saint Peter himself was not wrapt up as his pretended successor into the chaire of truth to determine all at once for when pentecost was now past he goes to Caesarea and there learnes more then he did at Jerusalem sees that in the sheet which was let down to the earth which he heard not from the Tongues and of a truth now perceived what he did not before Acts 10.34 that God was no accepter of persons that now the partition-wall was broken down that Jew and Gentile were both alike and the Church which was formerly shut up in Judea was now become Catholique a Body which every one that would might be a member of Besides though the Apostles were extraordinarily and miraculously inspired yet we cannot say they used no meanes at all to bring down the blessed Spirit for t is plaine they did wait for his coming they did pray for the truth they did labour for the truth they did conferre one with another met together in counsel deliberated before they did determine nor could they imagine they had the spirit in a string and could command him as they please and make him follow them whithersoever they were pleased to go And then between us and the Apostles there is a maine difference nor can we expect an ocular and visible descent and therefore if we will be taught by the spirit we must use the meanes which the same spirit hath prescribed in those lessons which he first and extraordinarily taught the Apostles and not make use of his name to misinterpret interpret those lessons which he taught or bring in new of our own and as new so contrary to them for what is new must needs be contrary because he then taught all truth and what is more then all is nothing what is more then all truth must needs be a lye Nor did he lead them into all truth for themselves alone but for all those who should come after them for all generations to the end of the world he made them Apostles sent them to make us Christians to make that which he taught them a rule of life and to fix it on the Church as on a pillar that all might read it that none should adde to it or take away from it and for this they are called a Foundation Ephes 2.20 and we are said to be built upon them Jesus Christ being the head corner-stone which we could not be if their testimony were so scant and defective that there were left a kind of necessity upon us to hew and square out what stones we please and lay a new one of our own to cast down theirs and beare up whatsoever our insolent and boundlesse lusts will lay upon it And now what 's become of my Text for if this be admitted we cannot say the spirit led them for what leading is that which leaves us so farre behind at such a distance from the end that in every age he must come againe and take us by the hand and draw us some other way even contrary to that which he first made known and what an all is that to which every man may adde what he please even to the end of the world for every mans claim and Title to the spirit is the same as just warrantable in any as in one when they speak contrary things the evidence is the same that is none at all unless this be a good Argument he hath the spirit because he sayes so which is as strong on his side that denyes it upon the same pretence Amongst the sonnes of men there are not greater fooles then they who have nothing to say for what they say but that they say it and yet think this nothing enough and that all Israel are bound to hearken to them as if God himself did speak And this is an evil a folly a madnesse which breaths no where but in Christendome never heard of in any other body or society but that of Christians for though many Governours of Common-wealths did pretend to a kind of commerce and familiarity with some God or Goddess when they were to make a law yet we doe not read of any as farre as I remember that did put up the same pretence that they might break it but when the law was once promulg'd there was nothing thought of but obedience or punishment But Christians who have the best Religion have most abused it have play'd the wantons in that light in which they should have walkt with feare and trembling and finding themselves at losse finding no satisfaction to their pride and ambition to their malice and lusts from any lesson the Spirit hath yet taught have learnt an Art to suborne something of their own to supply that defect and call it a Dictate of the spirit Nor was this evill of yesterday or which befell the weakest onely for the Divell hath made use
is a greater penalty and vexation than that which we undertook for its sake How many rise up early to be rich and before their day shuts up are beggers how many climb to the highest place and when they are neer it and ready to fit down fall back into a prison But in this we never faile the Spirit working with us and blessing the work of our hands making our busie and carefull thoughts as his chariot and then filling us with light such is the priviledge and prerogative of Industry such is the nature of Truth that it will be wrought out by it nor did ever any rise up early and in good earnest travell towards it but this spirit took him by the hand and brought him to his journeys end If thou seekest her as silver Prov. 2.4,5 if thou search for her as for had treasure which because it is hid we remove many things turn up much earth and labour hard that we may come to it then shalt thou understand the fear of the Lord and find the knowledge of God in which work our industry and the Spirits help are as it were joyned and linked together You will say perhaps that the Spirit is an omnipotent Agent and can fall suddenly upon us as he did upon the Apostles this day that he can lead us in the way of truth though we sit still though our feet be chained though we have no feet at all but the Proverb will answer you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will you may sail over the sea in a sieve but we must remember the Spirit leads us according to his own will nad counsel not ours that as he is an Omnipotent so he is a free Agent also and worketh and dispenceth all things according to the pleasure of his will and certainly he will not lead thee if thou wilt not follow he will not teach thee if thou wilt not learn nor can we think that the truth which must make us happy is of so easie purchase that it will be sown in any ground and as the Divels tares grow up in us Nobis dormientibus whilest we sleep The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 method or an orderly proceeding in the wayes of truth for as in all other Arts and Sciences so in our spirituall wisdome and in the school of Christ we may not hand over head huddle up matters as we please but must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep an order and set course in our studies and proceedings our Saviour Christ hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.33 seek first the kingdome of God and in that kingdome every thing in its order there is something first and something next to be observed and every thing is to be ranked in its proper place the Author of the Epistle to the Hebrews tells us of principles of Doctrine which must be learned before we can be led forward to perfection Heb. 5.13,14 of milk and of strong meat of plainer Lessons before we reach at higher Mysteries nor can we hope to make a good Christian veluti ex luto statuam as soon as we can make a picture or a statue out of clay Most Christians are perfect too soon which is the reason that they are never perfect they are spirituall in the twinkling of an eye they know not how nor no man else they leap over all their alphabet and are at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their end before they begin are at the top of the ladder before they have set a foot to the first step or rown they study heaven but not the way to it they study faith but not good works repentance without a change or restitution Religion without order they are as high as Gods closet in heaven when they should be busie at his foot-stool study predestination but not sanctity of life study assurance but not that piety which should work it study heaven and not grace and grace but not their duty and now no marvel if they meet not with that saving truth in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this so great disorder and confusion no marvel when we have broke the rules and order not observed the method of the Spirit if the Spirit lead us not who is a Spirit that loveth order and in a right method and orderly course leads us into the truth The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercitation and practice of the truths we learn which is so proper and necessary for a Christian that Christian Religion goes under that name and is called an exercise by Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 4. Al. Nyssen Cyril of Ilierusalem and others and though they who lead a Monasticall life have laid claim to it as their own they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may well belong to every one that is the Spirits Scholar who is as a Monk in the world shut up out of it even while he is in it exercising himself in those lessons which the Spirit teacheth and following as he leads which is to make the world it self his monastery A good Chritian is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet Arrian l. 3. c. 5. and by this daily exercise in the doctrines of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Stoicks speak drive the truth home and make it enter into the soul and spirit for as Auaxagoras said well manus causa sapientiae 't is not the brain but the hand that causeth knowledge Talis quisque est qualibue delectater inter artisicem artificium mira cognatio est and worketh wisdome for true wisdome that which the Spirit teacheth consists not in being a good Critick or in rightly judging of the sense of the words or being a good Logician in drawing out a true and perfect definition of Faith and Charity or discoursing aptly and methodically of the Lessons of the Spirit or in being a good Oratour in setting out the beauty and lustre of Religion to the very eye No saith the son of Syrach He that hath no experience knoweth little Ecclus. 34.10 Ex mandato mandatum cernimus by practising the command we gain a kind of familiarity a more inward and certain knowledge of it If any man will do the will of God he shall know the Doctrine Joh. 7.17 in Divinity and indeed in all knowledge whose end is practice that of Aristotle is true Those things we learn to do we learn by doing them we learn devotion by prayer charity by giving of alms meeknesse by forgiving injuries humility and patience by suffering temperance by every day fighting against our lusts as we know meat by the taste so do we the things of God by practice and experience and at last discover heaven it self in piety and this is that which S. Paul calls knowledge according to godlinesse 1 Tim. 6.3 we taste and see how gracious the Lord is we do as it were see with our
with and the horror of those Paths in which we sported we see in our flight a banishment in every sinne a Hell and in our Turne a Paradice Divers words we have to expresse the true nature of Repentance but none more usuall more full and proper then this of Turning for it includes all the rest It is more then a bare knowledge of our sinnes more then Griefe more then an acknowledgement or confession more then a desire of change more then an endeavour for if we doe not Turne a Termino in Terminum from one Terme or state to another from every sinne we now embrace to its contrary If we do not fly and loath the one and rest and delight in the other our knowledge of sinne is but an accusation our Grief is but a frail and vanishing displacency and our Teares are our recreation Iugentibus lachrymae quietis recreationis loco sunt Mos Maimmon Doct. perplex l. 3. c. 4 s. our desires but as Thoughts and our Endeavours proffers but if wee Turne and our turne be reall these Instruments or Antecedents These disposing and preparing Acts must needs be so also true and reall we talke much of the knowledge and sense of our sinne when we cannot be ignorant of it of grief when we have no feeling of consession and acknowledgement when the Heart is not broken of a deâ—…re to be Good when we resolve to be evill of our endeavour to leave off our sinnes when we seed and nourish them and even hire them to stay with us In udo est Maenas et Attin our Repentance is languid and faint our knowledge without observation our grief without compunction our acknowledgement without trepidation our desire without strength and our endeavour without Activitie but they are all compleat and made perfect in our turne and Conversion If we turne from our sinnes then we know them and know them in their Deformity and all those Circumstances which put so much horror upon them If we Turne our head will be a Fountaine of Teares Lament 1.16 and the Eye will cast out water our confession will be loud and hearty Our desire eager and impatient and our Endeavours strong and earnest and violent This turn is as the hinge on which all the rest move freely and orderly Optima poenitentia nova vita saith Luther the best and truest Repentance is a new life a turne carries all the rest along with it to the end The end of our knowledge of our griefe of our acknowledgement the end of our desires and endeavours For we know our sinnes we bewaile them wee acknowledge them wee desire and endeavour to leave them in a word we turne that we may be saved 1. The Knowledge of our sinnes And first it includes the knowledge of our sinnes for he that knows not his malady will neither seek for oure nor admitt it Isid Pelusiot l. 1111. ep 149. he that knows not the danger of the place he stands in will not turne his face another way he that dwells in it as in a Paradise will look upon all other that yeeld not the same delight as upon Hell it self he that knows not his wayes are evill will hardly go out of them Malum notum res est optima saith Luther 'T is a good thing to know evill for the knowledge of that which is evill can have no other end but this To drive us from it to that which is Good when sinne appeares in its uglinesse and monstrosity when the Law and the wrath of God and Death it self display their Terrors before our face That face is more then brasse or Adamant that will not gather blackness and Turne it self But this Prescript To know sinne one would think should rather be tendred to the Heathen then Christians Act 15 20. Quandâ— hoe Factum non est quando reprehensum Quando non Pâ—…missum Cic. â—…o M. Caeliâ— Rom. 1.31 To them some sinnes were unknowne as Revenge Ambition Fornication and therefore they are enjoyn'd to absteine from it and yet even those which the light of Nature had discovered to them they did committ though they knew That they who did commit them were worthy of death But to Christians it may seem unnecessary for they live in the Church which is spoliarium vitiorum Ethic. 3. c. 22. a place where sin is every day revil'd and disgraced where it is Anatomized and the bowells and entrayles every sinew and veine of it showne I should say our Church were reformed indeed if we did commit no sinnes but those we doe not know many things we doe saith the Philosopher we may say most sinnes we commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not which reason perswades but which the flesh betrays us to not to which our knowledge leads us but our sensuallity Stat contraratio Reason when we sinne is not so foyled or beaten downe but it stands up against us and opposeth us to our face It tells the Miser that Covetousness is Idolatry The wanton that Lust is that fire which will consume him the Revenger that he diggs his owne Grave with his sword it is indeed commonly said That reason is corrupt but the Truth is that which we call corrupt reason is our passion or sensuality for that cannot be reason which directs us to that which is unreasonable The sense doth too oft get the better but can never silence or corrupt it so as to call evill good or good evill For that is the language of the Beast of the sensuall part and for ought I see we may as well assigne and Entitle our Good Actions to our sensitive part when we keep as our bad to our Reason when we break the Law Reason never yeelds and our knowledge is still the same In Lust it commends Chastity in Anger Meeknesse in Pride Humility when we surfeit on those delights which sinne brings with it our Reason plainly tell us That they are deadly Poyson We need not then be over-sollicitous to secure this Ingredient the knowledge of our sinnes to bring it into the Recipe of our Repentance for there be but few which we know not fewer which we may not know if we will if we will but take the paines to put it to the question either before the Act what we are about to doe or after what it is we have done for it is a Law a plaine Law we are to try it by not a dark riddle and if we doe mistake it is easy to determine what it was that did worke and frame and polish the cheat Not a sinne which comes with open mouth to devour us and swallow up our Peace but is of that Bulke and corpulency that we cannot but see it and though we may peradventure here Turne away our eye yet we cannot put it out Our knowledge will not forsake us and our Conscience follows our knowledge which may sleep but cannot die in us which is an evill spirit that all the
same sinners we were as wicked as ever Our Religion puts forth no thing but blossomes or if it knit and make some shew or hope of fruit it is but as we see it in some Trees it shoots forth at length and into a larger proportion and bigness then if it had had its natural concoction and ripened kindly and then it hath no tast or rellish but withers and rots and falls off And thus when we too much dote on Ceremomy we neglect the maine work and when we neglect the work we fly to Ceremony and formality and lay hold on the Altar we deale with our God Clem. Alexande 3. strom as Aristotle of Cyrene did with Lais who promised to bring her back again into her country if she would help him against his Adversaries whom he was to contend with and when that was done to make good his oath drew her picture as like her as art could make it and carried that and we fight against the devil as Darius did against Alexander with pomp and gayetry and gilded armor as his prey rather then his enemies and thus we walk in a vain shadow and trouble our selves in vain and in this Region of shews and shadows dreame of happinesse and are miserable of heaven and fall a contrary way as Julius Caesar dream'd that he soared up Suet. Vit. C. Caesar and was carryed above the clouds and took Jupiter by the right hand and the next day was slain in the Senate-house I will not accuse the foregoing Ages of the Church because as they were loud for the Ceremonious part of Gods worship so were they as sincere in it and did worship him in spirit and truth and were equally zealous in them both and though they raised the first to a great height yet never suffered it so to over-top the other as to put out its light but were what their outward expressions spake them as full of Piety as Ceremony and yet we see that high esteem which they had of the Sacraments of the Church led some of them upon those errors which they could not well quit themselves of but by falling into worse It is on all hands agreed that they are not absolutely necessary not so necessary as the mortifying and denying of our selves not so necessary as Actuall holinesse It is not absolutely necessary to be baptized for many have not passed that Jordan yet have been saved but it is necessary to have the Laver of Regeneration and to clense our selves from sin It is not absolutely necessary to eat the Bread and drink the Wine in the Sacrament of the Lords Supper for some crosse accident may intervene and put me by but it is necessary to feed on the Bread of Life as necessary as my meat to doe Gods will True Piety is absolutely necessary because none can hinder me from that but my selfe but it is not alwayes in every mans power to bring himselfe to the Font or approach the Lords Table All that can be said is That when they may be had they are absolutely necessary but they are therefore not absolutely necessary because they cannot alwaies be had and when they stretcht beyond this they stretcht beyond their line and lost themselves in an ungrounded and unwarranted admiration of these Ordinances which whilst we look upon them in their proper Orbe and Compasse can never have honour and esteem enough They put the Communion into the mouthes of Infants who had but now their Being and into the mouthes of the Dead who had indeed a BEing but not such a Being as to be fit Communicants and Saint Austin thought Baptisme of Infants so absolutely necessary that Not to be baptized was to be Damned and therefore was forced also to create a new Hell that was never before heard of and to find out mitem damnationem a more mild and easie damnation more fit as he thought for the tendernesse and innocency of Infants Now this was but an error in speculation the error of devout and pious men who in honour to the Author of the Sacraments made them more binding and necessAry then they were and we may learn thus much by this over-great esteem the first and best Christians and the most learned amongst them had of them that there is more certainly due then hath been given in these latter times by men who have learnt to despise all Learning and whose great devotion it is to quarrell and cry down all Devotion who can find no way to gain the reputation of Wisdome but by the fierce and loud impugning of that which hath been practiced and commended to succeeding Ages by the wisest in their Generation by men who first cry down the Determinations of the Church and then in a scornfull and profane pride and animosity deny there is any such Collection or Body as a Church at all But our Errors in Practice are more dangerous more spreading more universall For what is our esteem of the Sacraments more a great deale then theirs and yet lessE because 't is such which we should not give them even such which they whom they are so bold to Censure would have Anathematized We Think or Act as if we did that the Water of Baptisme doth clense us though we make our selves more Leopards fuller of spots then before That the Bread in the Eucharist will nourish us up to eternall life though we feed on husks in all the remainder of our dayes We baptize our children and promise and voew for them and then instill those thriving and worldly principles into them which null and cancell the vow we made at the Font hither we bring them to renounce the world and at home teach them to love it And for the Lords Supper what is commonly our preparation A Sermon a few houres of meditation a seeming farewell to our common affaires a faint heaving at the heart that will not be lifted up a sad and demure countenance at the time and the next day nay before the next day this mist is shaken off and we are ready to give Mammon a salute and a cheerfull countenance the world our service to drudge and toyle as that shall lead us to rayle as loud to revenge as maliciously to wanton it as sportfully to cheat as kindly as ever we did long before when we never so much as thought of a Sacrament And shall we now place all Religion nay any Religion in this or call that good that absolutely good and necessary for which we are the worse absolutely the worse every day Well may God ask the question Will he be pleased with this Well may he by one Prophet ask who hath required it and by another instruct us and shew us yet a more excellent way It was not the error of the Jew alone to forget true and inward sanctity and to trust upon outward worship and formality but sad experience hath taught us that the same error which misled the Jew under his weak and
eyes and with our hands handle the word of truth In a word we manifest the truth and make it visible in our actions and the Spirit is with us and ready in his office to lead us further even to the inner house and secret closet of truth displayes his beames of light as we press forward and mend our pace every day shining upon us with more brightnesse as we every day strive to increase teaching us not so much by words as by actions and practice by the practice of those vertues which are his lessons and our duties we learn that we may practice and by practice we become as David speaks Psal 119.99 wiser then our teachers to conclude day unto day teacheth knowledge and every act of piety is apt to promote and produce a second to beget more light which may yet lead into more which may at last strengthen establish us in the truth and so lead us from truth to truth to that happy estate which hath no shadow of falshood but like the Spirit of Truth endureth for evermore THE FIRST SERMON JAMES I. Vers ult Pure Religion and undefiled before God and the Father is This to visite the fatherlesse and widdows in their affliction and to keep himselfe unspotted from the World NOthing more talkt of in the world then Religion nothing lesse understood nothing more neglected there being nothing more common with men then to be willing to mistake their way to withdraw themselves from that which is indeed Religion because it stands in opposition to some pleasing errour which they are not willing to shake off and by the help of an unsanctified complying fancy Multi fibi fidem ipsi potiut constitunut quam accipiunt dum quae velunt sapiunt nolunt sapepere quae vera sunt cum sapientiae haecveritas sit ea interdum sapere quae nolis Hilar. 8. de Trin. V. 22. to frame one of their own and call it by that name That which flatters their corrupt hearts That which is moulded and attempered to their bruitish desigus That which smiles upon them in all their purposes which favours them in their unwarrantable undertakings That which bids them Go on and prosper in the wayes which lead unto death That with them is True Religion In this Chapter and indeed in every Chapter of this Epistle our Apostle hath made this discovery to our hands Some there were as he observes that placed it in the ear did hear and not do and rested in that some did place it in a formall devotion did pray but pray amisse and therefore did not receive some that placed it in a shadow and appearance Verse 25. seemed to be very religious but could not bridle their tongue and were safe they thought under this shadow others there were that were partiall to themselves despisers of the poor that had faith and no works in the second Chapter and did boast of this others that had hell fire in their Tongue and carried about with them a world of iniquity which did set the wheel the whole course of Nature on fire in the third Chapter and last of all some he observed warring and fighting killing that they might take the prey and divide the spoil in the fourth Chapter And yet all religious Every one seeking out death in the errour of his life and yet every one seeming to presse forward towards the mark for the price of the high calling of God in Christ Jesus To these as to men ready to dash upon the rock and shipwrack doth our Apostle cry out as from the shore to turn their compasse and steer their course the right way and seeing them as it were run severall wayes all to meet at last in the common gulph of eternall destruction He calls and calls aloud after them To the superstitious and the prophane To the disputer and the scribe to them that do but hear and to them that do but babble To them that do but professe and to them that do but beleeve the word is Be not deceived This is not it but Haec est This is pure Religion is vox à Tergo as the Prophet speaks Esay 30. a voice behinde them saying This is the way walk in it This is as a light held forth to shew them where they are to walk as a royal Standard set up to bring them to their colours This doth Infinitatem rei ejicere as the Civilians speak Take them from the Devils latitudes and expatiations from frequent and fruitlesse hearing from loud but heartless prayer from their beloved but dead faith from undisciplined and malitious zeal From noise and blood from fighting and warring which could not but defile them and make them fit to receive nothing but the spots of the world from the infinite mazes and by-paths of Errour and brings them into the way where they should be where they may move with joy and safety looking stedfastly towards the End Let us now hear the conclusion of the whole matter whatsoever Divines have taught whatsoever Councels have determined or the schoolmen defined whatsoever God spake in the old times whatsoever he spake in these last dayes That which hath filled so many volumes and brought upon us Fatigationem Carnis that weariness of the flesh Ecclesia 1 2.12 which Solomon complains of in reading that multitude of Books with which the world doth now swarm with That which we study for which we contend for which we fight for as if it were in Democritus his Well or rather as the Apostle speaks in Hell it self quite out of our reach or if there be any truth that is necessary or any other commandment it is briefly comprehended in this saying even in this of Saint James Pure Religion and undefiled before God and the Father is this to visit c. I way call it the picture of Religion in little in a small compasse and yet presenting all the lines and dimensions the whole signature of Religion fit to be hung up in the Church of Christ and to be lookt upon by all that the people which are and shall be born may truly serve the Lord May it please you therefore a while to cast your eyes upon it and with me to view First The full proportion and severall lineaments of it as it were the essentiall parts which constitute and make it what it is and we may distinguish them as the Jew doth the Law by Do and Do not The first is Affirmative To do Good to visit the fatherlesse and widdows in their affliction The second not to do evil to keep our selves unspotted from the world And then secondly to look upon as it were the colours and beauty of it and to look upon it with delight as it consists First in its purity having no mixture Secondly in its undefilednesse having no pollution And then thirdly the Epigraph or title of it the Ratification or seal which is set to it to make it Authentick