may be perfect thorowly furnished unto all good works 2 Tim. iii. 16 17. Inspir'd purposely by this Spirit to be a way to guide us into all truth and goodness But this may all pretend to and every one turns it how he lists We must adde a second And the second is the Church for we must know this says St. Peter know it first too 2 Pet. i. 20. That no Scripture is of any private interpretation There are some things so hard to be understood both in St. Pauls Epistles and also other Scriptures says he that they that are unlearned and unstable wrest them unto their own destruction 2 Tim. iii. 16. and therefore presently his advice follows to beware least we be led away with that error the error as he calls it of the wicked and so fall from our own stedfastness ver 17. When men unlearned or ungrounded presume to be interpreters or even learned men to prefer their private senses before the received ones of the Church 't is never like to produce better The pillar and ground upon which truth stands and stays is the Church if St. Paul may be allowed the judge 1 Tim. iii. 16. The pillar and ground of truth In matters of discipline when a brother has done disorderly tell it to the Church says Christ St. Mat. 18. 17. and if he neglect to hear that let him be unto thee as a heathen man and as a Publican He is no Christian. In matters 2. of doubt and controversie send to the Church to Hierusalem to the Apostles and Elders there conven'd in Counsel and let them determine it so we find it done Acts xv 2 28. In a lawful and full assembly of the learned Fathers of the Church such shall be determined that 's the was to settle truth In matters 3. of Rites and Ceremonies the Spirit guides us also by the Church If any man seem to be contentious about them St. Pauls appeal is presently to the Churches Customs We have no such custom neither the Churches of God that 's answer enough full and sufficient thinks the Apostle 1 Cor. xi 16. If the Churches custom be for us then 't is good and true we think or speak or do If against us 't is all naught and wrong whatever purity or piety be pretended in it Nay so careful was the Apostle to preserve the publick Authority of the Church and beat down all private ways and fancies by which ways only Schism and Heresie creep in that he tells Timothy though a Bishop and one well read and exercised in the Scriptures from a child 2 Tim. iii. 14. of a form of sound words he would have even him hold fast to 2 Tim. i. 13. and the Romans he tells of a form of Doctrine to be obeyed Rom. 6. 17. so far was that great and eloquent Apostle from being against forms any forms of the Church though he could have prayed and preached ex tempore with the best had tongues and eloquence and the gift of interpretation to do it too so far from leaving truth to any private interpretation or sudden motion whatsoever Nor is this appeal to the Fathers any whit strange or in Christian Religion only first to be heard of it was Gods direction from the first For ask now says Moses of the days that are past that were before thee Deut. iv 32. Stand you in the ways and see and ask for the old paths where is the good way says God Ier. vi 16. As if he had said Look about and see and examine all the ways you can yet the old way that 's the good one For enquire I pray thee of the former Age and prepare thy self to the search of their Fathers for we are but of yesterday and know nothing Iob viii 8. See how slightly things of yesterday new interpretations new devices new guides are accounted of And indeed in it self 't is most ridiculous to think the custom and practice and order and interpretation of all times and Churches should be false and those of yesterday only true unless we can think the Spirit of truth has been fifteen or sixteen hundred years asleep and never wak'd till now of late or can imagine that Christ should found a Church and promise to be with it to the end of the World and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together Nor can I see why the Spirit of truth should now of late only begin to move and stir except I should think he were awak'd or delighted with noise and fury Nor is it reasonable to conceive a few private Spirits neither holier nor wiser than others for ought appears nor arm'd with Miracles to confirm their Doctrines should be more guided by the Spirit of truth than the whole Church and succession of Christians and Christian Fathers especially wherein at any time they agree Yet 3. not always to go so high Thou leadest thy people like sheep says the Psalmist by the hand of Moses and Aaron Psal. lxxvii 20. Moses and Aaron were the Governours of the Church the one a Priest the other a Prophet by such God leads his People by their lawful Pastours and Teachers The one the Civil Governour is the cloud to cover them from the heat The other the Spiritual is the light to lead them in the way The first protects the other guides us and we are bid to obey them those especially that watch for our souls Heb. xiii 17. Such as labour in the Word and Doctrine 1 Tim. v. 17. By such as God sets over us in the Church to teach and guide us into truth we must be guided if we will come into it In things unlawful nor one nor other is to be obeyed In things indifferent they always are In things doubtful 't is our safest course to have recourse to them provided that they be not of Corahs company that they exalt not themselves against Moses and Aaron nor draw us to it If they do we may say to them as Moses did to those Ye take too much upon you you Sons of Levi. God leads his People like a flock in peace and unity and by the hands of Moses and Aaron Thus 3. the Spirit guides into all truth because the Spirit is God and God so guides You have heard the way and means the first part of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Spirits guiding The Second follows his act and motion 1. He leads or guides us only he does not drive us that 's not the way to plant truth by force and violence fire and fagots not the Spirits sure which is the Spirit of love 2. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is we told you in it Some Act of the Spirit He moves and stirs up to it enlightens our understandings actuates our wills disposes ways and times occasions and opportunities to it that 's the reason we hear the truth more willingly at some time than other Paul
and therein his own with all his Offices besides 2. Iesus is his name that signifies a Saviour and that speaks him God Ego sun◠praeter me non est Isa. xliii 11. None can be truly so but He. But his coming into the world that shewed us he was man There 's both his natures And 3. In the title of Sinners there 's our own that tells us what we poor things are poor wretched sinners that want a Saviour Lastly his coming into the world is but a short expression of all he did and suffered in it and to save sinners is to take thence a Church unto himself to purifie and cleanse them from their sins to raise them first from the death of Sin here to the life of Righteousness to the communion of Saints and to raise them at last from the death of the Grave unto the life of Glory yea the communion of Saints hereafter This is the sum of the Christian Faith and 't is all summ'd up here all the Articles of the Creed nay the whole Gospel it self in this one single period Christ Iesus came into the world to save sinners A saying which is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now not only faithful but the full Faith it self Faithful it is 4. in another acception Fidelis est qui nunquam fallet not like those Aquae infideles that the Prophet Ieremiah complains of Ier. xv 18. those faithless streams those shallow brooks that fail and dry away when we most need them When all other waters fail us this Fountain that was set open for Iudah and Ierusalem Ezek. xiii 1. will run still When all other comforts are dried up and gone this of Christ Jesus coming will be coming still When all other sayings put together will not heal our wounds nor refresh our weariness nor cool our heat nor quench our drowth this will do all When all things else desert and leave us and nor Friends nor Fortunes nor Wit nor Eloquence nor Strength nor Policy will help us this will be faithful to us this Christ Jesus will stand to us No such well-spring of life in the world as he and nothing can come so bad to us in the world but his coming makes good a world of good of Nay this very saying that he came into the world to save sinners and the chiefest not excepted well laid to will stick close to us in all distresses disperse the terrors of our sins defeat the devices of the Devil to disturb and fright us this will support us in our weaknesses sustain us in our faintings raise us out of our despairs relieve us in our sicknesses ease us in our pains refresh us in our agonies comfort us on our death-beds revive us when we are even dead go with us out of the world and never leave us till it has brought and laid us at his feet who came to save us and is not willing that any should perish says S. Peter ii 3 9. No not the greatest sinner not any first or last 5. Well may this saying 5. pass for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now as St. Ambrose and St. Augustine seem to have read it as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be stiled humanus or jucundus sermo a sweet and pleasant saying as well as faithful Pleasing and joyful news it is to hear that such a person as this speaks of is come among us for all the while we were without this Christ we were says St. Paul without God too in the world Ephes. ii 12. From his coming only it is that we can say with St. Peter Bonum est esse hic that 't is good being here that the world is worth the staying in It were not without him no company worth being with till he came no pleasure in it till he brought it with him For this it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes no mistake the saying may be said pleasant without an error Indeed what more pleasant if to save sinners be his coming liberty and health and life and salvation are pleasing news liberty to the Captives health to the Sick life to the Dying salvation to the lost and perishing and to save sinners is to give all of them to them all Such a saying to them must needs please them all And upon this we must needs allow it lastly to be faithful in another sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fide dignus a saying worthy of our faith worth our believing All true and certain and profitable nay and pleasing sayings are not so No matter whether some of them believed or no. This is a truth of so great concernment and so truly all that St. Paul himself that great Doctor of the world is content nay determin'd to know nothing else nothing but Iesus Christ and him Crucified 1 Cor. ii 2. Him crucified is him come into the world to save sinners for by his Cross he sav'd them and upon his Cradle the foot of it was rear'd and from his coming into a cross and peevish world he began to be crucified and bear it All other knowledges are not worth the knowing all other truths not worth the believing the Law of Moses is but an A B C learning to this knowledge All the Iewish Kabala all the wise sentences of the wisest Rabbies all the wisdom of the Heathen world of all the world all that is without Christ Jesus in it but meer fables endless genealogies to no end or purpose all of them but to fill the head with empty notion and the heart with vexation and the tongue with strife all meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. iii. 8. Very dross and dung in respect of the knowledge of Christ Iesus coming into the world to save sinners Yet after all this were there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them all were either not the chiefest sinners in or might not the chiefest of them make a particular application of it to himself were Christs coming only to a few and all the rest excluded by some inevitable decree there would be but a starv'd kind of comfort in it at the best nor could it well command our faith seeing it might so command us to believe a lye and cheat our selves To make the saying either worth the saying or the believing it must be applicable to the chiefest sinners and so 't is here and the greatest sinner among us may lay hold upon it And now it being a saying so faithful and true in it self faithful both to our Fathers and to us the fulfilling of their Faith and the ground of ours and the sum of it too a saying that will never fail us in any exigence and distress but bear up our spirits at every turn and stick firm to us upon all occasions a saying so pleasing so worthy of our Faith and so close to every one of us 't is worthy sure lastly of all acceptation all the best entertainment we can give it
the Saints arising and coming out of their Graves 2. In their coming into the holy City and there appearing unto many telling and declaring it The Evidence of the power of his Resurrection to be seen 1. in opening the Graves 2. In raising the Saints bodies that slept there 3. In sending them into the holy City 4. sending them thither to appear to many The Pledge of our Resurrection it is 1. that they that rise are of those that slept Saints and members of the same body with us that 2. 't is no phantasm no phantastick or meer imagined business for they appeared to many The whole business of their Resurrection is a Symbol and signification of ours both of that to grace and that to glory 1. Of that to grace the grave and sleep the Symbols of sin and sleeping in it the bodies rising thence of the souls rising out of sin their going into the holy City of the souls passing from sin to righteousness and holiness their appearing to many of this righteousness manifested and appearing unto all A Symbol 2. it is of the Resurrection unto glory where the Grave first opens then the body rises then into the holy City into new Hierusalem it goes and there appears and shines for ever Thus you have the Text opened as well as the Graves we must now go on to raise such bodies of doctrine and comfort out of it as may bring us all into the holy City serve to make us holy here and happy hereafter partakers here of the First Resurrection and hereafter in the Second He that here opened the Graves and raised the dead bodies out of their sleep open your ears and hearts and raise your understandings and affections that we may all of us have our share in both rise first to righteousness then to glory Christs Resurrection is the pattern and ground of both we therefore begin with that with those words first that bear witness to the truth of it that Christ is risen A double Testimony we gather of it in the words from the rising of the dead Saints and from their appearing It was a sign indeed that the Resurrection was well towards when the Graves began to open we could not but see somewhat of it even in those dark Caverns when they once began to let in the light some hope of rising even when a body begins to yawn some hope the body might come ere long to recover its long lost liberty when the prison doors were wide set open and the shackles of death knockt off the legs some sign and hope I say it would be so that there would be a resurrection of some of some one or other by and by But the Graves being opened at Christs Passion they could be but hopeful prognosticks at most of his Resurrection a Testimony it could not be but when out of these opened Graves the Saints arose out of their sleep they could tell us more certain news of it than so And being but members of that body of which Christ Iesus was the head we must needs know the head is risen when the body is got up the head first ere any member could be it never so holy never so much Saint He is the head of the Church says the Apostle Eph. v. 23. and the Church the body and if any part of the body be raised to life the head you may be sure is first too For if Christ be the first fruits of them that sleep 1 Cor. xv â—0 and the first begotten from the dead as he is stiled Rev. â— 5. If we see others risen other dead bodies walking and alive there is no witness more true than that he is The first fruits ever before the crop Christ the first fruits afterwards they that are Christs says St. Paul 1 Cor. xv 23. out of order else and the first begotten ever before all the rest second and third and fourth and all witness the first begotten was before them the first begotten from the dead risen before the other dead And it seems 't is not a single witness they were many dead bodies here that rose and in the mouth of two or three witnesses shall every word be established Deut. xvii 6. much more in the mouths of many Witnesses And if these be from the dead surely then the most incredulous will believe Nay Father Abraham says Dives but if one come from the deaâ— they will believe yea and repent too Luke xvi 30. Here 's more than one here 's many that not so much as any of Dives his brethren the most voluptuous secure customary and obstinate sinner can be incredulous after this or have reason to doubt the truth or have the power to contradict it To satisfie either particular curiosity or infidelity God does not use to send us messengers from the dead he sends us to Moses and the Prophets there ver 29. for our instruction does not press men from hell or heaven or raise them out of their beds of rest to send them on an errand to us though perhaps little can be universally though ordinarily it perhaps may be defin'd in this particular for the ignorance we are under of the condition of the bounds and limits of the dead If they will not believe Moses and the Prophets says Father Abraham neither will they believe if one rise from the dead If they will not believe the living word the word of the living God no likelihood that they should believe the word of a dead man especially when they cannot be certain but it may be the devil the father of lies and falshood But not of one only rising from the dead that to be sure no man so simple to venture his faith upon a single Testimony and such a one as that Or if he would God does not use to do extraordinary miracles where the ordinary means of probation or information are sufficient But in this great business that concerns all mankind he is pleased to step out of his ordinary course to give us for once some extraordinary satisfaction that all Ages afterward might be sufficiently convinced of the truth of Christs Resurrection from heaven and earth by the Testimony of the dead and living that there might be no occasion hereafter to doubt for ever He raises therefore a great company to attend the triumph of his Sons Resurrection and to bear witness to it 2. And as it is not a single witness so it is not secondly a single testimony 't is not from their rising only but from their going into the City and there appearing unto many For sure neither their journey nor appearance was to tell stories of the dead what is done either in the grave or heaven or hell to satisfie the curious soul with a discovery of those Chambers of silence or the Land where all things are forgotten and therefore all forgotten that we may know they remember when they come thence to tell us nothing that is there their business was
still unseen and unheard or however expedit vobis it was expedient for them that Christ should go away that the Comforter might come for us it is not I am sure if we have none to come Settle we therefore this for an Article of our faith that he comes still I told you before how you should know it by his breathings inwardly in you good thoughts and desires his breathings outwardly good words and expressions by his workings with you good life and actions in a word by his gifts and graces But if this be all why is it now said When he is come Came he not thus before to the Patriarchs and Prophets were not they partakers of his gifts mov'd and stirr'd and actuated by him why then so much ado about Christs sending him now and of his coming now as if he was never sent never came before We read indeed in the Old Testament often of his coming never of his sending but by way of promise that God would send or of prophesie that he should be sent and that but once neither expresly Psal. civ 30. Emittes spiritum creabuntur So though come he did in those days of old yet voluntarily meerly we might conceive never sent never so distinct a notion of his person then then only as the Spirit of God now as the Spirit of the Father and the Son then only as the Power of God now as a Person in the God-head This the first difference between his coming then and now 2. Then he came as the Spirit of Prophesie now as the Spirit of Truth that is as the very truth and fulfilling of it of all the former Prophesies 3. Then upon Iudea and few else besides it may be Iob in the land of Vz and Rahab in Iericho and Ruth in Moab here and there now and then one now upon all flesh upon Iew and Gentile both alike the partition-wall like the walls of Iericho blown down by the breath of this Spirit by the blast of this horn of the most High 4. Then most in types and shadows now clearly and in truth 5. Then sparingly they only sprinkled with it now poured out Ioel's Effundam fulfilled Acts ii 1. a common phrase become now full of the Holy Ghost Acts vii 55. and filled with the Spirit Ephes. v. 18. 6. Then he came and went lighted a little but staid not motabat or volitabat flew or fluttered about mov'd and stirr'd them at times as it did Sampson Iudg. xiii 25. coming and going now 't is he is come He sate him down upon the Apostles Acts ii 3. sate him down in the Chair at their Synod Acts xv 28. Visum est Spiritui Sancto nobis calls us his Temples now not his Tabrnacles places of a during Habitation and is to abide with us for ever Lastly Then he came to help them in the observance of the Jewish and Moral Law now to plant and settle an obedience to the Christian Faith For Christ being to introduce a more perfect and explicate faith in the blessed Trinity and a Redeemer to wean men from the first elements and beggarly rudiments as the Apostle calls them to raise them from earthly to heavenly promises to elevate them to higher degrees of love and hope and charity and vertue and knowledge and being besides to arm them against those contradictions and oppositions that would be made against them by the world those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Christian Faith for these ends it was necessary that the Spirit of Truth should come anew and come with power as it did at first with wonder that by its work and power those great and glorious truths might be readily received and embraced For this seems the very end of his coming to convince the world ver viii of this Chapter and to testifie of him Chap. xv 26. and to glorifie him in the very next verse to the text ver 14. to evince this new revealed truth to the souls and consciences of men that Messiah was come that Jesus was the Christ that the Iewish Sacrifices were now to have an end that the Prophesies were all fulfilled in him that his Law was now to succeed in the place of Moses's that he justified where the Law could not that through him now in his Name and in none other Salvation henceforth was to be preached to Iew and Gentile and God had open'd now that door of hope to all the world To bear witness to this and perswade this truth so opposite to Natural and Iewish reason or so much above the ordinary reach of the one and the received customs of the other thus to enhance Piety and Perfection thus to set up Christ above the Natural and Mosaick Law thus now to glorifie God in Christ and Christ as Christ need there was great need that the Spirit of Truth himself should come himself after a new fashion in a greater manifestation of his power than in former times bring greater grace because he required of us a greater work All this while we have given you but general notions of his coming either when he first came in his fulness on the Apostles and first Disciples or when secondly he comes on any as the Holy Spirit in good motions and affections We are yet to see when he comes as the Spirit of Truth to descend now thirdly to a distinct and particular enquiry When the Spirit of Truth is in us or come to us when we have him in us Nor is this way of consideration less necessary than the other though it may be harder far forsomuch as we daily see many a pious Christian Soul seduced into Error in whom yet we cannot doubt but the Holy Spirit has a dwelling many a good man also err in many opinions of whose portion of the good Spirit we make no question whilst some many others of less Piety it may be none more fully know the truth than either of the other Understand therefore there is a double way of knowing even divine truth 1. the one by the way of natural reason by principles and conclusions rationally and logically deduced out of the evidences of Scripture 2. the other by particular assents and dissents of the Understanding and Will purified and sanctified to all ready obedience to Christ. By the first it comes that the greatest Scholars the most learned and rational men know always the most truths both speculative and practick both in their Principles and Inferences and are therefore always fittest to determine doubts and give counsel and direction both what to believe and what to do in all particular controversies and debates which concern either Truth or Error or Justice and Injustice Right or Wrong the practices and customs of former times and Churches or their contraries and disuses and this may be done without the Spirit of Sanctification or the holy sanctifying Spirit under that title at least though indeed
may plant Apollo water but the increase is this Spirit of Gods when all is done that man can do he must have his act or it will not be done 3. He leads on fair and easily for diducet it is no Iehu's pace that pace is only for an earthly kingdom not an heavenly The Spirit leads softly on like Iacob Gen. xxxiv 14. according as the Cattel and Children are able to endure according as our inferiour powers signified by the Cattel and our new begun piety and capacities intimated by the Children are able to follow 'T is danger else we lose them by the way He that presses even truth and piety too fast upon us is liker to tire us and make us give out by the way than to lead us out to our journeys end By degrees it is that even the greatest perfection must be come to Truths are to be scattered as men are able to bear them Christs own method in the verse before The way into all truth is by some and some 4. This guiding is by teaching one Translation has docebit shall teach and Chap. xiv 26. it is so too he shall teach you teach us the necessity of a Teacher How shall they hear without a Preacher Rom. x. 14. To this purpose the Spirit set Teachers in the Church 1 Cor. xii 28. Pastours and Teachers Eph. iv 11. Pastors to rule Teachers to teach both to guide us into the truth Yea but Teachers we now have store that to be sure guide not into the truth for they teach contraries and contradictions What Teachers then are they that teach the truth Such as be sent says St. Paul Rom. x. 15. sent by them that have authority to send them if they come without authority or from a false one from them that never receive'd power themselves to send others though they were sent themselves they are not sent by the Spirit and though they may guide now and then into a truth teach something that is true into all they cannot their very Function is a lie and their preaching of it 5. Leading or guiding into all truth as one omnem veritatem in the Singular will tell us that unity is his way of guiding No truth in division we cannot so much as see our faces true in the clearest water if it be troubled cast but a stone in and divide its surface and you spoil your seeing true cast but a stone of division into the Church and no seeing truth 'T is the spiritual man that only truly discerns and sees the truth the natural and carnal man he cannot 1 Cor. ii 14 15. And if there be Divisions or Schisms among you are you not carnal says St. Paul in the next Chapter 1 Cor. iii. 3. Yes you are so the Schismatick or he that causes rents and divisions in the Church is but a carnal man for all his brags and cannot see the truth how much soever he pretend it 'T were well if men would think of this we were likely then the sooner to see truth to be guided into all truth if we could once keep all together peace and truth go both together Thus far one word has led you The Connexion of that and the other with the former of his guiding with his coming will lead you further When He the Spirit of truth is come then he will guide you When he is come is when he is so grounded and setled in us that we can say he is come indeed he is in us of a truth then all truth will follow presently When the holy Spirit has once taken up his lodging in us that we also begin to be holy Spirits too then truth comes on a main If any man will do his will he shall know of the Doctrine whether it be of God St. Ioh. vii 17. till our hearts be well fram'd to the obedience of Gods Commandments no truly knowing truth Divine knowledge is contrary to other knowledges they begin in speculation and end in action this begins with action and ends in speculation seeing and knowing God What man is he that feareth the Lord him shall he teach in the way that he shall choose Psal. xxv 11. When the Spirits holiness is come into us his truth will follow as fast as we can bear it till we come to the fulness of the measure of the stature of Christ to Christ himself that is the Truth the way now to come to the knowledge of truth is by holiness and true obedience Nor yet so to be understood as if the good man only knew the truth or that every one that has Christ or the Spirit dwelling in them were the only knowing men and therefore fit only to teach others Indeed if you take knowledge for practical and saving knowledge so it is no man knows God but he that loves him no man so knows truth but he that loves and follows it and no man is saved by knowing but by doing it But that which may serve to save a mans self will not serve to save others to bring them to salvation 'T was one of Corah Dathan and Abirams Doctrines indeed Numb xvi 3. All the Congregation is holy every one of them wherefore then do you Moses and Aaron lift up your selves above the Congregation of the Lord Why do you Priests lift up your selves so much to think you only are fit to teach and rule the people But the earth opened her mouth ver 30. and confuted the madness of these men Be the person never so holy if he have no Function to it he must not presume to teach others though he must teach himself Holiness is one gift the power of teaching is another though both from the same Spirit and no venturing upon Aarons St. Pauls or St. Peters Office unless the Spirit has set us apart to that end and purpose 'T is enough for any other that he has truth enough to save himself and 't is but Ambition Presumption and Sacriledge and by that a lessening of his goodness to pretend to that which God has not call'd him to but his own preposterous zeal or too high conceit of his own holiness and abilities and so far from being like to guide into all truth that our own days are sufficient witnesses all Errors and Heresies have sprung from it The way that the Spirit guides into all his truth is by the Scripture interpreted by the Church by the decrees and determinations and customs of it by the hand of our lawful Pastors and Teachers himself inwardly acting and moving in us inwardly working and perswading us outwardly ministring opportunities and occasions to us leading us by degrees preserving us in peace keeping us in obedience and holiness and charity Thus he guides into all truth ordinarily and no way else VII And to be sure lastly thus he will Christ here promises for him him that he shall for so we may render it He shall And he is the Spirit of truth says the Text. So