that where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there we are to understand the Person of the Holy Ghost yet we rather lay hold on the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When He the Spirit of truth shall come He shall lead you which pointeth out to a distinct Person If as Sabellius saith our Saviour had onely meant some new motion in the Disciples hearts or some effect of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been enough but ILLE He designeth a certain Person and I LLE He in Christ's 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 sayth that he shall lead them into all truth and before he shall reprove the world v. 8. and in the precedent chapter he shall testifie of me v. 26. 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 resteth upon this dark and general expression Lib. 6. De Trinit Spiritus S. est commune aliquid Patris Filii quicquid illud est The Holy Ghost communicateth both of the Father and the Son is something of them both whatsoever we may call it whether we call him the Consubstantial and Coeternal communion and friendship of the Father and the Son or nexum amorosum with Gerson and others of the Schools the essential 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 Spirit 's 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 to walk below amongst those observations which as they are more familiar and easy so are they more useful and to take what oar 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 in stead of treasure We will therefore in the next place enquire why he is called the Spirit of Truth Divers attributes the Holy Ghost hath He is called the Spirit of Adoption Rom. 8.15 the Spirit of Faith 2 Cor. 4.13 the Spirit of Grace Hebr. 10.29 c. For where he worketh Grace is operative our Love is without dissimulation Rom. 12.9 our Joy is like the joy of heaven as true though not so great Gal. 5.6 Isa 6.6 Rom. 10 2. our Faith a working faith and our Zeal a coal from the altar kindled from his fire not mad and raging but according to knowledge He maketh no shadows but substances no pictures but realities no appearances Luke 1.28 but truths a Grace that maketh us highly favoured a precious and holy Faith 1 Pet. 1.7 8. full and unspeakable Joy Love ready to spend it self and Zeal to consume us Psâ—l 69.9 of a true existence being from the Spirit of that God who alone truly is But here he is stiled the Spirit of Truth yet is he the same Spirit that planteth grace and faith in our hearts that begetteth our Faith dilateth our Love worketh our Joy kindleth our Zeal and adopteth us in Regiam familiam into the Royal 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 somtimes when they should not asking questions of such a Teacher was a seal to the promise a good assurance that 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 All truth should be brought forth and unfolded to them and having the veyl taken from it be laid open and naked to their understanding Let us then look up upon and worship this Spirit of Truth as he thus presenteth and tendereth himself unto us 1. He standeth in opposition to two great enemies to Truth Dissimulation and Flattery By the former I hide my self from others by the later I blindfold another and hide him from himself The Spirit is an enemy to both he cannot away with them 2. 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 cometh 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 bringeth in the Devil in Samuel's mantle and an enemy in the smiles and smoothness of a friend It speaketh the language of the Priest at Delphos As to King Philip whom Pausanias slew playeth in ambiguities promiseth life when death is neerest and biddeth us beware of a chariot when it meaneth a sword No this Spirit is an enemy to this because a Spirit of truth and hateth these involucra dissimulationis this folding and involvedness 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 this Spirit speaketh are like him and speak the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 1.12 in the simplicity and godly sincerity of the spirit not in craftiness 2 Cor. 4.2 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling the Word of God deceitfully not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 not in the slight of men throwing a die and what cast you would have them not fitting their doctrine to men and the times that is not to men and the times but to their own ends telling them of heaven when their thoughts are in their purse Wisd 1.5 6. This holy Spirit of Truth flieth all such deceit and removeth himself far from the thoughts which are without understanding and will not acquit a dissembler of his words There is nothing of the Devil's method nothing of the Die or Hand no windings or turnings in what he teacheth He speaketh the truth and nothing but the 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 This is the inseparable mark and character of the evil Spirit qui arridet ut saeviat who smileth upon us that he may rage against us lifteth us up that he may cast us down whose exaltations are foils whose favours are deceits whose smiles and kisses are wounds Flattery is as a glass for a Fool to look upon and behold that shape which himself hath already drawn and please himself in it because it is returned upon him by reflection and so he becometh more fool than before It is the Fools
can imagine there can be any man that can so hate himself as deliberately to cast himself into hell and run from happiness when it appeareth in so much glory He cannot say Amen to Life who killeth himself For that which leaveth a soul in the grave is not Faith but Phansie When we are told that Honour cometh towards us that some Golden shower is ready to fall into our laps that Content and Pleasure will ever be near and wait upon us how loud and hearty is our Amen how do we set up an Assurance-office to our selves and yet that which seemeth to make its approach towards us is as uncertain as Uncertainty it self and when we have it passeth from us and as the ruder people say of the Devil leaveth a noysome and unsavoury sent behind it and we look after it and can see it no more But when we are told that Christ liveth for evermore and is coming is certainly coming with reward and punishment vox faucibus haeret we can scarce say Amen So be it To the World and the pomp thereof we can say Amen but to Heaven and Eternity we cannot say Amen or if we do we do but say it For conclusion then The best way is to draw the Ecce and the Amen the Behold and our Assurance together so to study the Death and the Life the eternal Life and the Power of our Saviour that we may be such Proficients as to be able with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.11 to meet the Resurrection to look for and hasten the coming of the Lord when his Life and Eternity and Power shall shine gloriously to the terrour of those who persecute his Church and to the comfort of those who suffer for Righteousness sake when that Head which was a forge of mischief and cruelty and that Hand which touched the Lords anointed Psal 105.15 and did his Prophets harm shall burn in hell for ever when that Eye which would not look on vanity shall be filled with glory when that Ear which hearkned to his voice shall hear nothing but Hallelujahs and the musick of Angels when that Head which was ready to be laid down for this living everling powerful Lord shall be lifted up and crowned with glory and honour for evermore Which God grant unto us for Christ's sake A SERMON Preached on Whitsunday JOHN XVI 13. Howbeit when he the Spirit of truth is come he will guide 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 memorial of his Coming a memorial of that miraculous and unusual sound Acts 2.2 3. 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 the holy Ghost came then in solemn state upon the Disciples in a manner seen and heard so he cometh though not so visibly yet effectually to us upon whom the ends of the world are come that we may remember it though not in a mighty wind yet he rattleth our hearts together though no house totter at his descent yet the foundations of our very souls are shaken no fire appeareth 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 descendeth both as an Instructer and as a Comforter secretly and sweetly by his word characterizing the soul and imprinting that saving knowledge which none of the Princes of this world had not forcing or drawing by violence but sweetly leading and guiding us into all truth In the words we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or Apparition of the blessed Spirit as Nazianzene speaketh or rather the Promise of his coming and appearance And if we will 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 40.7 For in the volume of the book it is written of him that the Spirit of the Lord should rest upon him Isa 11.2 and I will pour out my Spirit upon all flesh Joel 2.28 Christus Legis Spiritus Sanctus Evangelii complementum Christ's Advent for the fulfilling of the Law and the Spirit 's for the fulfilling and compleating of the Gospel Christ's Advent to redeem the Church and the Spirit 's 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 Isa 61.2 Luke 4.19 to preach the acceptable year of the Lord and the Spirit to interpret it For we may soon see that the one will little avail without the other Christ's Birth Death and Passion and glorious Resurrection are but a story in Archivis good news sealed up a Gospel hid till the Spirit come and open it and teach us to know him and the virtue and power of his resurrection and make us conformable to his death Phil 3.10 This is the sum of these words And in this we shall pass by these steps or degrees First we will carry our thoughts to the promise of the Spirit 's Advent the miracle of this day Cùm venerit When he the Spirit of truth is come in a sound to awake the Apostles in wind to move them in fire to enlighten and warm them in tongues to make them speak Acts 2.2 3. Secondly we will 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 pronoun ILLE when He 2. nomen Naturae a name expressing his Nature He is the Spirit of truth and then we cannot be ignorant whose Spirit he is In the second we shall find nomen Officii a name of Office and Administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leader or conducter in the way For so the Holy Ghost vouchsafed to be the Apostles leader and conducter that they might not erre but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep on in a straight 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 of the large Extent of this Lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He leadeth into all truth Thirdly of the Method and Manner of his discipline It is a gentle and effectual leading He driveth us not he draweth us not by violence but he taketh us as it were by the hand and guideth and leadeth us into all truth Cùm venerit ille Spiritus veritatis First though we are told by some
it self and worketh on insensibly but most strongly and certainly to our ruine And then it appeareth more ugly and deformed to God's pure and all-seeing eye who never hateth an oppressour more then when he seeth him at the Altar and is most offended with that fraudulent man who is called Christian We read in the Historian when Nero had but set his foot into the temple of Vesta he fell into a fit of trembling facinorum recordatione saith Tacitus being shaken with the remembrance of his monstrous crimes For what should he do in the Temple of Vesta who had defiled his own mother And how shall we dare to enter Gods courts unless we leave our sins behind us How dare we speak to a God of truth who defraud so many Why should we fast from meat who make our brethren our meat and eat them up At that great day of separation of true and false worshippers when the Judge shall bespeak those on his right hand Come ye blessed of my Father inherit the kingdome prepared for you the form or reason is not For you have sacrificed often you have fasted often you have heard much you were frequent in the Temple and yet these are holy duties but they are ordinata ad aliud ordained for those that follow and therefore are not mentioned but in them implyed For I was hungry and you gave me meat I was thirsty and you gave me drink I was naked and you clothed me sick and in prison and you visited me Then outward Worship hath its glory and reward when it draweth the inward along with it Then the Sacrifice hath a sweet-smelling savour when a just and merciful man offereth it up when I sacrifice and obey hear and do pray and endeavour contemplate and practise fast and repent And thus we are made one fit to be lookt upon by him who is Oneness it self not divided betwixt Sacrifice and Oppression a Form of godliness and an habitual Course in sin Dissembling with God and Fighting against him betwixt an Hosanna and a Crucifige Professing Christ and Crucifying him In this unity and conjunction every duty and virtue as the stars in the firmament have their several glory and they make the Israelite the Christian a child of light But if we divide them or set up some few for all the easiest and those which are most attempered to the sense for those which fight against it and bring in them for the main which by themselves are nothing if all must be Sacrifice if all must be Ceremony and outward Formality if this be the conclusion and sum of the whole matter if this be the body of our worship and Religion then instead of a Blessing and an Euge we shall meet with a frown and a check and God will question us for appearing before him in strange apparel which he never put upon us Zeph. 1.8 question us for doing his command and tell us he never gave any such command because he gave it not to this end Will he be pleased with burnt-offerings with Ceremony and Formality He asketh the question with some indignation and therefore it is plain he will not but lotheth the Sacrifice as he doth the Oppressour and Unclean person that bringeth it We see then that we may yet draw it nearer to us that there was good reason why God should thus disclaim his own ordinance because he made it for their sakes and to an end quite contrary to that to which the Jew carried it We see the Prophet might well set so low an esteem upon so many thousand rams because Idolaters and Oppressours and cruel blood thirsty men offered them We see Sacrifice and all outward Ceremony and Formality are but as the garment or shadow of Religion which is turned into a disguise when she weareth it not and is nothing is a delusion when it doth not follow her For Oppression and Sacrilege may put on the same garment and the greatest evil that is may cast such a shadow He that hateth God may sacrifice to him he that blasphemeth him may praise him the hand that strippeth the poor may put fire to the incense and the feet that are so swift to shed blood may carry us into the Temple When all is Ceremony all is vain nay lighter then Vanity For in this we do not worship God but mock him give him the skin when he looketh for the heart we give shadows for substances shews for realities and leaves for fruit we mortifie our lusts and affections as Tragedians die upon the stage and are the same sinners we were as wicked as ever Our Religion putteth forth nothing 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 shooteth forth at length and into a larger proportion and bigness then if it had had its natural concoction and had ripened kindly and then it hath no tast or relish but withereth and rotteth and falleth off And thus when we too much dote on Ceremony we neglect the main Work and when we neglect the Work we fly to Ceremony and Formality and lay hold on the Altar We deal with our God as Aristotle of Cyrene did with Lais Clem. Alexandr 3. Strom. 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 gayety and gilded armour as his prey rather then as his enemies And thus we walk in a vain shadow and trouble our selves in vain and in this region of Shews and Shadows dream of happiness and are miserable of heaven and fall a contrary way as Julius Caesar dreamed that he soared up and was carried above the clouds Suet. Vit. C. Caesar 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 in 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 errours 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 Mortifying of our lusts and denying of our selves not so necessary as actual Holiness It is not absolutely necessary to be baptized for many have not passed
The unbelieving man that dwelleth not in Christ hath either no place to fly to or else that he flyeth to is as full of molestation and torment as that he did fly from He flieth to himself from himself He flieth to his wit and that befooleth him he flieth to his strength and that overthroweth him he flieth to his friend and he faileth him He asketh himself counsel and mistrusteth it He asketh his friend counsel and is afraid of it He flieth to a Reed for a staff to Impotency and Folly and hath not what he looked for when he hath what he looked for He is ever seeking ease and never at rest And vvhen these evils vvithout him stir up a worse evil within him a conscience which calleth his sins to remembrance vvhat a perplexed and distracting thing is he what shifts and evasions doth he catch at He runneth from room to room from excuse to excuse from comfort to comfort He fluttreth and flieth to and fro as the Raven and would rest though it vvere on the outside of the Ark. This is the condition of those vvho are not in Christ But he that dwelleth in him that abideth in him knoweth not vvhat Fear is Col. 2.3 because he is in him in whom all the treasures of wisdome and power are hid and so hath ever his protection about him He knoweth not vvhat danger is for Wisdome it self conducteth him He knoweth not what an enemy is for power guardeth him He knoweth not vvhat misery is for he liveth in the region of happiness He that dwelleth in him cannot fear what Man vvhat Devil vvhat Sin can do unto him because he is in his armory abideth safely as in a Sanctuary 2 Tim. 1.12 under his wing I know whom I have trusted saith S. Paul not the World not my friends not my Riches not my Self Not onely the World and Riches and Friends are a thin shelter to keep off a storm but I know nothing in my self to uphold my self but I know whom I have trusted my Christ my King my Governour and Counsellor who hath taken me under his roof who cannot deny himself but in these evil dayes in that great day will be my patrone my defence my protection Thus doth the true Christian dwell abide in Christ 1. admiring his majesty 2. loving his command 3. depending vvholly upon his protection These three fill up our first part our first proposition That some act is required on our parts here expressed by dwelling in him We pass now to our second That something is also done by Christ in us some virtue proceedeth from him vvhich is here called dwelling in us There goeth forth virtue and power from him from his promises from his precepts from his life from his passion and death from vvhat he did from vvhat he suffered as there did to the vvoman who touching the hem of his garment was healed of her bloody issue Mark 5. Luke 8. a power by which he sweetly and secretly and powerfully characterizeth our hearts and writeth his mind in our minds and so taketh possession of them and draweth them into himself The Apostle telleth us he dwelleth in us by his spirit Rom. 8 11 14 and that we are led by the spirit in the whole course of our life Eph. 2.22 and that we are the habitation of God through the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his tabernacle his temple which he consecrateth and setteth apart to his own use and service There is no doubt but a power cometh from him but I am almost afraid to say it there having been such ill use made of it For though it be come already Rom. 1.16 for the Gospel is the power of God unto salvation yet is it still expected expected indeed rather then hoped for For when it doth come we shut the door and set up our will against it and then look faintly after it and perswade our selves it will come at last once for all There is power in his Precepts for our Reason subscribeth and signeth them for true There is power in his Promises they shine in glory These are the power of Christ to every one that believeth And how can we be Christians if we believe not But this is his ordinary power which like the Sun in commune profertur is shewn on all at once There yet goeth a more immediate power and virtue from him we deny it not which like the wind worketh wonderful effects but we see not whence it cometh John 3.8 nor whither it goeth neither the beginning nor the end of it which is in another world The operations of the Spirit by reason they are of another condition then any other thought or working in us whatsoever are very difficult and obscure as Scotus observeth upon the Prologue to the Sentences for the manner not to be perceived no not by that soul wherein they are wrought Profuisse deprehendas quomodo profuerunt non deprehendes as Seneca in another case That they have wrought you shall find but the secret and retired passages by which they wrought are impossible to be brought to demonstration But though we cannot discern the manner of his working yet we may observe that in his actions and operations on the soul of man he holdeth the course even of natural agents in this respect that they strive to bring in their similitude and likeness into those things on which they work by a kind of force driving out one contrary with another to make way for their own form So Abraham begat Isaac and Isaac Jacob and every creature begetteth according to its own kind Plato said of Socrates's wise sayings that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of his mind so resembling him that you might see all Socrates in them So it is with Christ Where he dwelleth he worketh by his spirit something like unto himself He altereth the whole frame of the heart driveth out all that is contrary to him 2 Cor. 10.5 all imaginations which exalt themselves against him and never leaveth purging and fashioning us till a new creature like himself be wrought till Christ be fully formed in us Gal. 4.19 So it is with every one in vvhom Christ dwelleth And this he doth by the power of his Spirit 1. by quickning our Knowledge by shewing us the riches of his Gospel his beauty and majesty the glory and order of his house and that vvith that convincing evidence that vve are forced to fall dovvn and vvorship by filling our soul vvith the glory of it as God filled the tabernacle vvith his Exod. 40. that all the powers and faculties of the soul are ravisht vvith the sight and come vvillingly as the Psalmist speaketh fall down vvillingly before him by moving our soul as our Soul doth our Body that when he saith Go vve go and vvhen he saith Do this vve do it So it is in every one in vvhom Christ dwelleth 2. He dwelleth in us
691. We must meditate on it 691. pray for it 692. and exercise practice it 693. What a foolish bargain they make who sell the T. 693 694. T. is invincible will prevail at last against all enemies 963. 966. 971 972. Why T. findeth so difficult enterteinment among men 973. Tullie Of his son 987. Of his murderer 1121. The act of that unthankful bloudy villain Popilius applied 602. Turks An odd practice they use when they are going to fuddle themselves 916. Turning is the best fullest word to express Repentance by 329. It includeth Knowledge of Sin 329. v. Repentance Tyrants v. Quiet Tyridates 583. U. UNbelief maketh men cowardly restless succourless 314. Understanding v. Will. It s proper office 337 It is either the best counseller or the worst 689. Unity and Union v. One Wicked men and Hereticks may unite and combine to disturb the peace of the Church 855 856. Unjust men are enemies to God and others but to themselves most 119 120. Unworthiness alledged by many for an excuse of their keeping away from the Lord's Supper 456 460 c. Urim and Thummim The Conscience resembled to it 330. 1037. V. VAin God and Nature make nothing in vain 786 787. Vain-glory largely described 1054. How greedily it is sought for by most 318. Valentinus 12. 65. His opinion of Ch. 8. 11. Valiant Audacious how they differ 1118. Vice is troublesome Virtue onely pleasant 113. View The Authour's View and Censure of the Court Camp Temple City Countrey Church Christendome 920. A Virgin what 282. Virginity and Matrimony laid in the balance together 1090. Perfection is not tied and married to Virginity 1090 1091. Virginity is afraid of nothing more then it self 1114. Virtue v. Sinners Virtues both private publick necessary 196. 197. 224. 667. Virtue not acquired without study and difficulty 205. 335. It is the main end Of Man and may be exercised in any estate 620. It s praise consisteth in action 630. 757. Morall Virtues without Godliness little worth 663. v. Heathen Many commend Virtue and commit Vice 690. No Virtue is truly a Virtue if alone and without the rest 831. Volusian 11. W. WAlk What it is to Walk in Christ 520 To Walk with God what 164. Four sorts of men who walk not with God 170 c. A Christian man's life is a Walk 512. 516. It supposeth Knowledge Power Will 516 c. v. Way Want is not want if we want not righteousness 903. The Godly still complain of their spiritual Wants 881 882. War and Contention how mis-beseeming Christians 60 61. War some wayes advantageous to a Common-wealth 564. Though War sometimes be lawful it is safest for some to think otherwise 618. Wars would cease if true Religion once took place 286. Wary most are in things of this life but careless of what concerneth the other 319 VVatchfulness what 257 258. It conteineth the whole duty of man 256. No enemy could be too hard for us if we vvere watchful 259 261 262. 608. That vve may be watchful we must learn to know both our selves 259. and also our enemies 260. VVe must set a watch over our Senses 264. our Thoughts 264. our Phansie 265. our Inclinations Desires 265 c. Rules to confirm us in our Watch 267 c. That we may watch we must pray that the Lord will watch over us 271. And having prayed we our selves must do our utmost endeavour 271 272. Wavering Against wavering in Religion 558. v Inconstancie Whether the Mind can be free from Wavering 678. Way The Way to heaven should be made neither wider nor narrower then it is 607. Many know the W. of life 517. and approve it 518. and think they walk in it and yet do nothing less 519. Weights and Measures by whom first found out 131. Whitmore Sir George Whitmores Encomium at his Funeral 544. Wicked None so Wicked but he desireth to seem good 991. v. Sin How VVickedness destroyeth even the principles of Goodness 688 689. It is a laborious distracting thing 927. VVicked men rejoyce in the sins and miseries of others 862 863. VVhat we are to think of God's protecting them 115. They are the fittest instruments to chastise God's people 299. v. God's people They cannot inferre from God's employing them thus that themselves are his servants 300. The consideration That God chooseth Wicked men for his executioners should make us wary not to provoke him 300. Will. The Will is free 260. She is Queen of the other Faculties 516 517. The W. may be free when the Power is limited 927. It is the beginning of good and evil 337 338. No man is good or evil against his W 584 585. The best might have been bad if he would and the worst good 586. Man's Will is the cause of Sin and Death and neither God nor the Devil 424 c. No man that hath sinned can say he willed it not 440. The W. finisheth sin but provoketh it not 260. The W. especially is turned in Repentance 336 337. The renouncing of our W. is the best holocaust 789. 790. If the W. turn the Understanding and all the other Faculties turn to their proper functions 337 338. When the W. is overlaid with Passions it cloudeth and blindeth the Understanding 959. 972 973. The W. Understanding both must be captivated 160 c. 633. There is variance often between them 662. Our W. should ever be the same with God's 305. To Will that which is good is more then to Approve 878 c. The W. passeth current with God when the Deed cannot be had 118. 149 150. 473. How God willeth what wicked men do 301. Wisdome v. GOD Knowledge Truth Be not wise in thine own conceit 160 c. 633. To be so is the greatest folly 501. The world still accounteth rich men wisest 534 535. The W. of the World how it befooleth men 904. They are not wise who are wise to do evil 131. 136. True W. is to be wise against our selves 867. Wit It s right use and its abuse 594. Woman sometimes signifieth Infirmity 971. Women of strong affections but weak understanding 393. Wonder v. Admiration Word Some Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfit to be spoken 409. W. and Works must go together in a Christian 767 c. Good Works are our best expressions 766 c. The W. of God commended by many obeyed by few 970. slighted by Papists Libertines 1079 c. 1085. He that will not believe Christ's W. would not have believed his Works 970. The W. of God will not deceive us unless we deceive our selves first 524. The W. and Sacraments are highly to be honoured but not so as to be made the NON ULTRA of our worship 303. v. Hearing Works v. Word World God was not forced to make it nor is the better for it 404. Worldly things have no worth but what our opinion desires set upon them 32. 85. Yet with Christ they become something 32. v. CHRIST They serve both to support the outward man 896. to be weapons of Righteousness 897 898. God promiseth them to win our love to himself 899. What is the best course to get them 900. No true comfort to be found in the W. this shop of Vanity 948. Nothing in the W. no nor all of it can satisfie Man's heart 90 91. There is no proportion between any Worldly thing and the Soul 87. The W. cannot make one happy 619. nor rich 86. v. Riches He that doth most good receiveth least of this W. good is the most happy 619. With what ey we should look upon the W. 625. We should be jealous of every thing in it 541. All in this W. is deceitful 674. all vain transitory 887. v. Spiritual These things are nothing like when we have them to what they were before 888. There is great danger in seeking them 888 889. They are not to be loved 49. Love of the W. is a dangerous guide 653. 892 893. It seduceth more then all Hereticks Schismaticks 665. We cannot love the W. God both at once 509 510. 890 891. Who fittest to teach the Contempt of the W. 533 Many cry-out upon the World whose hearts are set upon it 533. The W. without us could not pollute us were it not for the W. within us 279 280. Worship Reason teacheth to set apart places for God's W. 581 582. 846. v. Church and to W. God with our bodies 756. 981. No Religion whether true or false can be without outward W. 757. Some Questions put to such as will not w. God with a bare Head and a bended Knee 757. Though inward Devotion be the chief yet outward W. must not be neglected 160-163 632-635 744 c. 755 c. 980 c. Why many are for outward W. few for inward spiritual 108 109. Outward W. when rested in is most odious to God 74 c. v. Formality Wrong He that wrongeth either God or his Neighbour wrongeth himself most 119. 125. maketh himself debtour to the wronged party 716. v. Injustice Z. Zele Our Z. should burn but with the oil of Mercy 155. v. Spirit We must be careful our Z. be rightly kindled 558 c. Speculative phantastick Z. how to be accounted of 528. Hereticks may be as Zelous as the Orthodox 679. Zeph. i. 7. 299. FINIS