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
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
us stand up to it and stand for it to the last A Souldier will venture all to save his colours rather wrap himself up in them and dye so than part with them For Christ for his Word for his Sacraments for his Cross for our Gospel and Religion we should do as much But I am asham'd the age has shewed us too many cowards that have not only run away from this Standard but betray'd it too the more unworthy certainly that they should ever reap fruit or benefit twig or branch from the root of Iesse The very Gentiles in the next words will sufficiently shame them For to it to this Ensign do all the Gentiles seek III. Shail it is I confess in the future tense here reach'd no further in the Prophets time but now it does the Prophesie is fulfill'd it so came to pass And it quickly came so after the Ensign was set up the Cross reared and the Resurrection had display'd it For I if I be lifted up from the earth says he himself will draw all men to me St. Iohn xii 32. Parthians and Medes and Elamites the dwellers in Mesopotamia and Cappadocia Pontus and Asia Phrygia and Pamphylia Egypt and Lybia Rome and Cyrene as well as the dwellers in Iudea Cretes and Arabians as well as Israelites Proselites as well as Iews he will draw all in to him The vast multitudes that came daily in from all quarters of the world so many Churches of the Gentiles so suddenly rais'd and planted are a sufficient evidence to this great truth And the term the Iews at this day give the Christians of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word in the Text for Gentiles confirms as much by their own confession So true was both Isaiah's Prophesie here and Father Iacob's so long before that to him should the gathering of the people be Gen. xlix 10. But that which is an evidence as great as any if not above all is St. Paul applies the Text as fulfilled then Rom. xv 12. And there is this only to be added for our particular that we still go on and continue seeking him IV. But there is Rest and Glory here added to the success of this great design His rest shall be glorious Now by his Rest we in the first place understand the Church the place where the Psalmist tells us his honour dwells Psal. xxvi 3. the place of which himself says no less than This shall be my rest for ever here will I dwell for I have delight therein Psal. cxxxii 14. And glorious it is the Apostle tells us a glorious Church not having spot or wrinkle Ephes. v. 27. glorious all over so glorious that the Prophet says the Gentiles shall come to its Light and Kings to the brightness of its rising Isa. lx 3. they shall bring Gold and Incense from Shebah the flocks of Kedar and the rams of Nebaioth shall come with acceptance to his Altar ver 7. the glory of Lebanon shall come unto it ver 13. They shall call the walls of it salvation and the gates praise ver 18. The Lord is an everlasting light unto it and God is its glory ver 19. So that we may well cry out with David Glorious things are spoken of thee O thou City of God thy Church thy Congregation O thou root of Iesse thou Son of David which thou hast gathered and thy Churches or holy Temples too which are rais'd to thee exceed in glory the beauty of Holiness thy holy mysteries thy blessed self art there And indeed in the holy Mysteries of the Blessed Sacrament is his second place of Rest. There it is that the feeds his flock and rests at noon Cant. i. 7. And he is glorious there glorious in his Mercies illustrious in his Benefits wonderful in his being there No such wonder in the world as his being under these consecrated Elements his feeding our souls with them his discovering himself from under them by the comforts he affords us by them His Cratch to day was a third place of his Rest glorious it was because 1. the God of Glory rested there because 2. the glorious Angels displaid their Wings and gave forth their light and sung about it St. Luke ii 13 14. because 3. Kings themselves came from far to visite it and laid all their glories down there at his feet There his rest was glorious too Nay 4. his Sepulchre the place of his rest in Death was as glorious is as glorious still as any of the other And I must tell you the Latin reads it Sepulchrum ejus Gloriosum From thence it is he rose in glory by that it was he gain'd the glorious victory over Death and Hell from thence he came forth a glorious Conqueror Thither have devout Christians flock'd in incredible numbers There have Miracles been often wrought there have Kings hung up their Crowns there have millions paid their homage And thence have we all receiv'd both Grace and Glory from his Sepulchre where he lay down in Death and rose again to Life There is one Rest still behind and it is not only glorious but it self is glory His rest himself calls it Heb. iii. 11. yet a rest into which he would have us enter too Heb. iv 9 11. And in Heaven it is no rest to this no rest indeed any where but there and perfect glory no where else And now to wind up all together This rest and glory or glorious rest which ends the Text and 't is the best end we can either make or wish springs from the root at the beginning The Church it self and all the rest and glory the Churches ever had or have or shall enjoy grows all from that Our Holy Temples our Holy Sacraments our Holy Days this day the first of all the rest all the benefits of his Death Resurrection and Ascension into Glory nay our greatest glory in Heaven it self comes from this little Branch of Iesse this humble Root and the way to all is by him and his humility And the time suits well and the day hits fair for all In that day says the Text all this you have heard shall be and that day now is this To day the Root sprang forth the Branch appeared To day the Ensign was displaid to all the people From this day the Gentiles began their search This day he began to call in his Church and the Shepherds were the first To day he first was laid to mortal rest To day the glory of his Star appeared to wait upon his Cradle To day we also may enter into his rest one or other of them One of his places of rest we told you was in the Church or holy place let us seek him there Another Rest of his we mentioned to be in the Blessed Sacrament let us seek him there His Ensign is there set up let us go in to him and offer our lives and fortunes at his feet proffer to fight his Battels and obey his Commands strive we
grace not of desert That 't is 4. yet a receiving sufficient full every one enough and that not single grace neither but one for another one after another one upon another That 't is 5. a general business all receiving somewhat some grace or other and that seldom or never by it self none without receiving That 6. it is from Christ from him it is from his grace and from his fulness that we receive whatever we receive That lastly grace for grace it is for some end and purpose it is that we receive it receive grace that we may say grace give thanks and acknowledge it 2. Receive grace that we may shew grace receive grace from God that we may shew it unto men 3. Receive grace even for grace it self to increase and grow in it daily more and more till both it and we come both to perfection Of all these this is the sum that in Christ there is fulness all fulness fulness in both natures fulness that contents not it self till it have fill'd others till it fill us all That from this fulness we receive receive all we have all we have though not all he has all sorts of graces fitting for us and all gratis are therefore to give thanks for it as we have received so to repay again grace for grace And of all this is the scope the Exaltation of Christ and of his grace the scope of the Text the Sermon and the day 'T is but making it yours too and then all will be full And that it may so I begin now particularly to open to you all this fulness where I am first to shew you whose it is His fulness 1. His you know is a Relative must relate to somewhat that is before His to some that was spoken of before who 's that one to whom Saint Iohn bare witness that he was before ver 15. long before in the beginning ver 1. but was fain to draw nearer e're we could see him or his fulness to draw himself into the flesh e're we could fully discern his grace or behold his glory was made flesh the word made flesh ver 14. the only begotten of the Father become the only born of a Virgin Mother before we hear of any one full of grace and truth This word this eternal word this only begotten Son of God is He this His belongs to yet this fulness then fully His when he was made the Son of Man In that first appeared the fulness of his love the fulness of his Word and Promise the fulness of his Grace and Mercy the infinite grace and favour done to our flesh the fulness of his truth and reality above all those empty types and shadows which more amus'd then fill'd the world The body that 's of Christ says the Apostle Col. ii 17. the full body of truth full bodied grace never till he took a body to make it full The Law that could not fill us the very life of things there was poured out at the foot of the Altar and all the rest went into smoke The Prophets they could not fill us with any thing but expectation fill us with good words but alas they are but wind would have proved so too had not he embodied them All the world could not fill us the fulness of time was not come upon it till the Son of fulness came all that was in it till he came was vanity and emptiness could neither satisfie it self nor us 'T is Christ that filleth all in all Ephes. i. 23. He the end of the Law the completion of the Prophets the fulness of the World To him it is that this fulness is attributed to the fulness of Christ Ephes. iv 13. In him it is it dwells Col. i. 19. So it pleased God says the Apostle there so to gather together in one all things in Christ both which are in heaven and which are in earth even in him Ephes. i. 10. Fulness must needs be his in whom all things are gathered altogether in whom earth and heaven together 2. Thus the fulness you see is his and it being the fulness of Heaven and Earth you see in general what his fulness is In particular it cannot be measured It is as high as Heaven what canst thou do deeper then Hell what canst thou know the measure of it is longer then the earth and broader then the Sea Job xi 8 9. There is no end of his fulness no more than of his greatness In him are hid all the treasures of wisdom and knowledge Col. ii 3. all wisdom and knowledge treasured up in him all in the very knowing him all the very treasures of wisdom and knowledge the choicest to be found there all even hidden and obscured by his swallow'd up in that he knows all and to know him is to know all the highest Wisdom the deepest knowledge is but silliness and ignorance in respect of his hides it self at the comparison as lesser lights do at the Suns glaring Beams in him is all knowledge and in the knowledge of him is all wisdom hidden and contained In him 2. is the fulness of grace Full of grace are thy lips Psal. xlv 3. and if the lip 's full the heart 's not empty for out of the abundance there the fulness here the very stature of fulness Ephes. iv 13. In him 3. is the fulness of truth ver 14. so full that he is stil'd the very truth it self St. John xiv 6. I am the truth the truth of the promises all the promises since the Creation All the promises of God are in him yea and in him Amen 2 Cor. i. 20. The truth of all the Types and Shadows and Sacrifices from the worlds first cradle the true Paschal Lamb the true Scape-Goat the true High-Priest Adam and Isaac and Ioseph and Ioshua and Samson and David and Solomon were but the representations of him or what was to be more substantially done by him They are but the draughts and pictures he the substance all the way To him they all related had not their offices actions or passions scarce their very names fulfilled but in him all their fulness was in him Their truth and all truth besides the doctrine of truth never fully delivered never fully revealed or known till he came with it We knew it but in pieces we saw it but in clouds we heard it but in dark and obscure Prophesies till he came a light into the world to manifest it all 't is then we first hear of the whole will of God and the declaring that the whole counsel of God Acts xx 27. truth was not at the fulness till he taught it Nor 4. was his the fulness of wisdom and knowledge grace and truth but of the Spirit too not by measure St. Iohn iii. 34. but immeasurably full He all the graces of the Spirit and all of them to the full in him The Spirit himself proceeds from him St. Iohn xv 26. he must therefore
the lowest Hell This last we have ver 22. and that we will take first 'T is better ending with the t' other For this 't is a place whence joy is ever banish'd and where no good is where nothing but sorrow and sadness and horror dwells where the wicked lie wrapt in flames and Sulphur covered with worms and stench and darkness All the racks and tortures that the wit of cruelty ever found out here are beds of Down and Roses to those horrid lodgings Here in the bitterest pains there is some part or other well or somewhat or other always to be found to give us ease The light will chear us or the night refresh us or sleep give us rest Company will divert the anguish or custom lighten it or hope lessen it or time wear it out But in that place of torment so Dives called and felt it nor soul nor body nor faculty nor member free The conscience of former sins that terrifies them the memories of former happiness that distracts them the understanding now what they have forfeited and might have had that above all infinitely torments them The tongue burns and the teeth gnash and the heart trembles and the eyes weep and the hands wail and the ears are filled with continual screeches and everlasting howlings and every member is intolerably tortured with the punishment of its own sins and yet not so much there as a drop of water to refresh 'um not a gleam of light to comfort 'um no rest day nor night The company of Devils and damned spirits the only company there and amongst them perhaps their dearest friends or Wives or Children infinitely increase their hell and all is augmented by continuance for no such thing as hope to be heard of there 'T is the Kingdom of despairs and terrors The worm dieth not and the fire is not quenched all the miseries are everlasting everlasting This the latter end of all the people that forget God says holy David that forget him in their prosperities into Hell they shall be turned Psal. ix 17. Nor is this the melancholy mans dream or the contrivance of the Politician or the Priests cheat to keep men in awe If a cheat it be 't is God has cheated you and Christ has cheated you and the Prophets have cheated you and the Apostles have cheated you for they all say the same thing And would the rantingest of those brave fellows that scoff at it sit down a little and consider which I am sure they never do or should the tremblings of death begin to seize them when their understandings are about them which are not always and open the windows into another world then these would be the words of truth and soberness then men and brethren what shall we do when commonly 't is too late How shall we do with these everlasting burnings we will do any thing suffer any thing to avoid them Then Heaven too the end we reserved for our last that will begin to be thought on too and how to get in there There where is joy without any sad look to shadow it pleasure without any tang to stain it peace without disturbance plenty without fatiety continual health without infirmity nor grief nor fear nor hazzard to impair our happiness or fully it Glorious all glorious things are spoken of thee Thou City of God Gold and Pearls and Diamonds and all precious Stones Kingdoms and Thrones and Crovvns and Scepters torrents of Joy rivers of Pleasure vvell-springs of Life dvvellings of Glory seats of blessedness and blessed company the Throne of God all are said of thee thou glorious place And yet vvhen all is said vve must conclude vvith the Apostle that neither eye hath seen nor ear heard neither have entred into the heart of man the things prepared there or if they had it seems it is not lavvful for a man to utter them 2 Cor. xii 4. So I must needs leave them to you to consider them And truly 't is time novv to tell you vvhat considering is 1. 'T is to sit dovvn and lay your ends together and think upon them Consider then seriously 1. vvhether you vvould have your foundations once more unsetled your houses plundered your estates sequestred they are scurvy vvords pray pardon them your glories once again trod to dirt Whether 't is good making ventures trying Gods severities the second time For let them smite you but once more and as Abisha said to David so say I to you they vvill not smite you the second time Consider again 2. vvhether seeing hovvever you must leave all these enjoyments within so short a span of time as death is off us and vve may be fetcht off the stage e're vve are avvare ill provided for it it be vvisdom to lay up all our treasure and provision here either so hoard up here as if it vvere for ever or so lavish here as if it vvere to accompt for never And seeing to that accompt vve must come at last consider 3. vvhether such Imprimis's and Items as the long impertinent Bills of sins and pleasures vvill bring in vvill pass current at the last Audit vvhether so much in purple and fine linen so much in living sumptuously every day so little time in the assemblies of devotion and so much in those of vanity whether Soul take thy ease eat drink and be merry the living in all liberty and licenciousness the being hateful and the hating one another will pass for a rewarding the Almighty for his mercies when Come ye blessed go ye cursed come in to conclude the day And if they will not pass so as no doubt they will not consider 4. what will be next the end you come to and remember but half that I have told you of those eternal fires and I have told you nothing in comparison and then tell me again whether the strictest attendances of piety the largest expences of charity the trouble now and then of doing well the beggarliness of honesty the restraints of temperance the niceness of chastity the very hardships of repentance watching fasting weeping even the greatest penances of Religion as high as the rigours and austerities of Hermits and Anchorets be not far easier to be endured and whether we can be thought wise any way if we omit any way to prevent those flames Or if you had rather be led with hopes and glory as all ingenuous and noble natures had consider 5. whether all the glories ye have liv'd in all the satisfaction ye have met with all the delights ye have ever here enjoyed or ever can be worth one minute of those eternal fulnesses in Gods presence in the Heavens when even they that counted the Religious mans life but madness Wisdom v. 4. and laught piety and honesty out of doors were so amaz'd at the glory and strangeness of the righteous mans salvation so far beyond all that they looked for ver 2. that they even groan'd for anguish of spirit and
to wait upon their Lord that had now set them at liberty from the Grave and divulge the greatness and glory of his Resurrection When Moses and Elias appeared upon the holy Mount at Christs transfiguration talking with him St. Luke tells us they spake of his decease which he should accomplish at Hierusalem St. Luke ix 31. And 't is highly credible the discourse of these Saints with those to whom they appeared was of his Resurrection Their going into the City was not meerly to shew themselves nor their appearance meerly to appear but to appear Witnesses and Companions of their Saviours Resurrection Nor is it probable that the Saints whose business is to sing praise and glory to their Lord should be silent at this point of time of any thing that might make to the advancement of his glory Yet you may do well to take notice that it is not to all but to many only that they appeared to such as St. Peter tells us of Christs own appearance after his Resurrection as were chosen before of God witnesses chosen for that purpose Acts x. 41. that we may learn indeed to prize Gods favours yet not all to look for particular revelations and appearances 'T is sufficient for us to know so many Saints that slept arose to tell it that so many Saints that are now asleep St. Peter and the Twelve St. Paul and five hundred brethren at once all saw him after he was risen so many millions have faln asleep in this holy Faith so many slept and died for it that it is thus abundantly testified both by the dead and living both by life and death even standing up and dying for it and a Church raised upon this faith through all the corners of the earth and to the very ends of the world But to know the truth of it is not enough unless we know the benefits of Christs Resurrection they come next to be considered and there is in the words evidence sufficient of four sorts of them 1. The victory over sin and death both the Graves were opened 2. The Resurrection of the soul and body the one in this life the other at the end of it many dead bodies that slept arose 3. The sanctification and glorification of our souls and bodies the dead bodies that arose out of the graves went into the holy City 4. The establishing us both in grace and glory they appeared unto many All these says the Text after his Resurrection by the force and vertue of it Indeed it seems the graves were opened death almost vanquished and the grave near overcome whilst he yet hung upon the Cross before he was taken thence deaths sting taken out by the death of Christ and all the victories of the grave now at an end that it could no longer be a perpetual prison yet for all that the victory was not complete all the Regions of the Grave not fully ransackt nor the forces of it utterly vanquisht and disarm'd nor its Prisoners set at liberty and it self taken and led captive till the Resurrection 'T is upon this Point St. Paul pitches the victory and calls in the Prophets testimony 1 Cor. xv 54. upon this 't is he proclaims the triumph ver 55. O Death where is thy sting O Grave where is thy victory even upon the Resurrection of Iesus Christ which he has been proving and proclaiming the whole Chapter through with all its benefits and concludes it with his thanks for this great victory ver 57. So it is likewise for the death and grave of sin the chains of sin were loosed the dominion of it shaken off the Grave somewhat opened that we might see some light of grace through the cranies of it by Christs Passion but we are not wholly set at liberty not quite let out of it the Grave-stone not perfectly removed from the mouth of it till the Angel at the Resurrection or rather the Angel of the Covenant by his Resurrection remove it thence remove our sins and iniquities clean from us 2. Then indeed 2. the dead soul arises then appears the second benefit of his Resurrection then we rise to righteousness and live 1 Pet. ii 24. then we awake to righteousness and sin no more So St. Paul infers it That like as Christ was raised from the dead by the glory of the father even so should we also walk in newness of life Rom 6. 4. This Resurrection one of the ends of his our righteousness attributed to that as our Redemption to his death From it it comes that our dead bodies arise too Upon that Iob grounds it his Resurrection upon his Redeemers Iob xix 25. I know that my Redeemer liveth well What then Why I know too therefore that though after my skin worms destroy this body yet in my flesh I shall see God The Apostle interweaves our Resurrection with Christs and Christs with ours his as the cause of ours ours as the effect of his a good part of 1 Cor. 15. If Christ be risen then we if we then he if not he not we if not we not he And in the Text 't is evident no rising from the dead how open soever the graves be till after his Resurrection that we may know to what Article of our faith we owe both our deliverance from death and our deliverance into life here in soul and hereafter in our bodies by what with holy Iob to uphold our drooping spirits our mangled martyr'd crazy bodies by the faith of the Resurrection that day the day of the Gospel of good tidings to be remembred for ever 3. So much the rather in that 't is a Day yet of greater joy a messenger of all fulness of grace and glory to us of the means of our sanctification 3. of our rising Saints living the lives of Saints holy lives and of our glorification our rising unto glory both doors opened to us now and not till now liberty and power given us to go into the holy City both this below and that above now after his Resurrection and through it He rose again says St. Paul for our justification Rom. iv 25. to regenerate us to a lively hope blessed be God for it says St. Pet. i. 3. that we might be planted together in the likeness of his Resurrection says St. Paul Rom. vi 5. grow up like him in righteousness and true holiness and when the day of the general Resurrection comes rise then also after his likeness be conformed to his Image bear his Image who is the heavenly as we have born the Image of the earthly our vile body chang'd and fashioned like his glorious body according to the working whereby he is able to subdue all things to himself Phil. iii. 21. whereby in the day of his Resurrection he subdued death and grave and sin and all things to him 4. And to shew the power of his Resurrection to the full there is an appearing purchast to us by it an appearing here in the fulness
11. to the Mount of God get us often up to his holy places to expect this holy wind and spirit 2. That there we wrap our faces in our Mantles as he did his in his v. 13. cover them with all reverence and humility to receive him That 3. we go out with him too and stand in the entry of our Caves every one in his place ready to worship and adore him when he comes That 4. we there listen carfully to the sound he makes as he passes by attentively to hear his voice and know his will and do his pleasure That 5. we take the wings of the morning as holy David speaks our earliest devotions and prayers to convey us to his presence that he may blow and breath upon us and we daily find and feel him purifying quickning and refreshing us and every day more and more drawing nearer to us or us nearer to himself And then no matter whether we know whence he comes or whither he goes so he thus take us with him when he comes and carry us thither with him when he goes where he eternally with the Father and the Son resides in glory Even so O blessed and Eternal Spirit blow upon us and this day keep thy Festival among us for Iesus Christ his sake to whom with the Father and thy self be all our wonder and admiration all Worship and Adoratition all our praise and glory from this day for ever Amen THE SECOND SERMON UPON Whitsunday St. JOHN xvi 13. Howbeit when He the Spirit of Truth is come he will guide you into all truth AND of such a Spirit never had the world more need than now never more need of one to guide us into all truth then at this time wherein we are pestered and surrounded all with Error with all sorts of Error never more need that the Spirit of Truth should come to guide us than now when there are so many spirits up and abroad that men know not which to follow Come Holy Ghost-Eternal God never fitter to be sung than now For by the face of our Hemisphere we may seem either to have lost him quite or with those in St. Peter we may ask Where is the Promise of his coming When he is come indeed he will guide us into all truth yea but when is that When comes he Why this day he came this day was this Scripture fulfilled this day this Promise made good The Spirit of Truth came down from Heaven upon the Apostles this day so that from this day forward they spake all tongues and truths who before were both ignorant of the one and could not bear many of the other Well but the Apostles are dead and all the Disciples that could pretend to those gifts and prerogatives are dead and we neither speak with tongues by the spirit nor understand all truths any of us nor can yet hear of any that do Is his Promise then utterly come to an end for evermore Certainly either come he is not or lead us he does not or into Truth he does not or into but a little and that but very few of us or we at this end of the world have no part or portion in his coming something or other there is some reason or other to be given why this Wind this Spirit does not blow upon us That he is come this day of Pentecost plainly tells us that he is come not to go again Christs own promise that he should abide with us for ever St. Iohn xiv 16. does assure us that to us too it is he comes though not visibly as this day yet invisibly every day which is as much for truth though not for tongues St. Peter tells us in his Sermon this day out of the Prophet Ioel that the Spirit is to be poured upon all flesh Acts ii 17. so upon ours too and the Spirit for his part is always ready ever and anon calling us to come Rev. xxii 17. So that the fault will lie upon our selves not the Spirit that he guides us not into all truth The truth is men are not disposed as they should be He that looks into their ways and pursuits after truth may see it without Spectacles Other spirits are set up new lights advanc'd private spirits preferr'd all the people are become leaders every man thinks himself of age to answer for himself and to guide himself so that there is either no body to be guided all the Lords people being Kings and Priests and Prophets or else no body will be but according to their own fancies prejudices interests and humors This is the true posture the very face of Religion now adays and the true reason that this Spirit of Truth ceases to guide them into truth For He leads none but those that will be led and they will not He is only sent to guide not to hale them on or drive them forward To you Disciples such as are willing to be taught not to them that will be all Masters To those that could not bear all truths then not to those that would not then nor to those that will not now who make Christs promise of none effect to themselves by their own perversness Time was and this day it was when He found men better disposed for his coming found them together at their Prayers not as now together by the ears of one accord not in Sects and Factions waiting all for the Promise of his coming not preventing it as Saul did Samuels with a foolish Sacrifice only as himself confesses lest the people should forsake him 1 Sam. xiii 11. and as is usual now not to stay the coming of the Spirit of Truth but to set up one of their own no matter of what to keep the people from scattering and forsaking them any spirit so it can keep them to them They were to wait for the Promise of the Father Acts i. 4. which was the Spirit of Truth They did and had it Do we so and so we shall too Our case still is the same with theirs They could not bear all truths together no more can we They stood in need of daily teaching we do more They wanted a guide we cannot go without him Truth is still as necessary to be known as then it was To this purpose was the Holy Spirit promised to this purpose sent to this purpose serv'd and serve he does still the necessity being the same like to be the same for ever only fit we our selves to receive him when he comes and howbeit things look strangely and this promise seems almost impossible now the Spirit of Truth will come and when the Spirit of Truth is come he will guide them c. The words are Christs Promise of sending the Holy Spirit now the fifth time repeated to raise up the spirits of the drooping Disciples now ready to faint and die away upon the discourse of their Lords departure He was now shortly to bid adieu to the world and them
yet so much he lov'd them that he would not leave them comfortless though himself who was their only joy and comfort was to go away yet he would not leave them without another Comforter Though he that was the way must ascend yet a guide should presently descend to guide them after him though he who was the Truth must back to Heaven yet the Spirit of Truth should forthwith come down to guide them into all truth to bring them thither So that here even without a guide you may easily find two Considerables 1. The Advent or coming of the Holy Spirit when He the Spirit of Truth is come 2. The Intent or purpose of it the end and benefit of his Advent or coming He will guide you into all Truth that 's the business In the First we shall consider 1. His title He The Spirit of Truth 2. His motion Is Come 3. His time When indefinite it is here but a due time it has and we will strive to learn when it is 4. His manner of coming 1. Invisibly as a Spirit 2. Effectually as a Spirit of Truth 3. Gently and 4. Softly both implied in the word or term of Coming 5. Suddenly too sometimes when he is come as if so suddenly that we should not feel or know it till he is In the Second the Intent or Benefit of his coming we shall observe 1. The benefit What it is To lead 2. Whether into truth Into Truth 3. How far Into all Truth Yea but 4. to Whom all these to you even to lead you You and you and you all of us in our way in our order one after another Yea but lastly lead us and into truth and into all truth but How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Text shew and make and draw us out a way and conduct and move and actuate us in it When have thus considered them single and apart we will joyn them again together and so leave them Tell you how the leading is always proportionate to his coming as he comes so he leads If he comes miraculously and extraordinarily so he leads if invisibly and ordinarily so he leads as much as he comes into us so much he leads us as is his coming so is his leading and no other the one answerable to the other And lastly all this we shall make good from Christs promise here 1 That his Promise we have for it who will not cannot fail us 2. Promise upon promise 3. a promise with a non obstante with a Howbeit that howbeit all else should fail this should not howbeit to the world this Spirit may prove something else then a Guide a Reprover or a Judge yet to us he shall be a guide into the way of truth This will be the sum these the heads of my Discourse which that I may happily pursue Come thou O Spirit of Truth and guide my thoughts and words this day that I may teach thy ways unto the people and declare thy Truth We are to begin with the Spirits Advent or his Coming for come to us he must before he guide us and that his entertainment may be according enquire we first Who it is His Titles here will best inform you He the Spirit of c. 1. He What 's He He is a relative relates to an Antecedent refers to some person mentioned before Who 's that 1. the Comforter ver 7. Who 's He the Comforter 2. which is the Holy Ghost Chap. xiv 26. 3. One that the world cannot receive ver 17. of the same Chapter so great that the world as wide as it is cannot contain him so good that the world which as St. Iohn speaks lies in wickedness cannot receive him 4. a Comforter that shall abide for ever ver 16. an eternal Comforter 5. whom I will send unto you from my Father Chap. xv 26. a heavenly Comforter which proceedeth from the Father the same verse a Comforter who is the very Spirit of God or God the Spirit proceeding This is He we speak of this is He that is said here to come that is said still to come 2. Well may the Evangelist stand and stop at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here stand and take breath here at this He as if he knew not how to go further how to call him how to express him He the Comforter he that abides for ever he whom the world cannot receive he the Holy Ghost he that proceeds from the Father and the Son all this he had said already and more he thought he could not say and therefore now here makes a halt as I may say He and no more to give us time to consider of the greatness of the person that is to come and to prepare for his coming Yet to confirm all that before he has said of him as he began the promise of him Chap. xiv ver 16 17. under the name of the Spirit of Truth so he concludes it with the same Title that we might know all that he has said is truth all that Christ has promised of him is no more than truth for he is the Spirit of Truth The Spirit of Truth 1. To make good and true all that Christ had promised the very seal and signature of our Redemption Ephes. iv 30. to seal the conveyance of our Inheritance to us Ephes. i. 14. to make that good to bear witness with our spirit that we are the Children of God Rom. viii 16. to make all good to us both in Heaven and in Earth 2. He is the Spirit of Truth because the Spirit of God and Christ. God is Truth and Christ is the Truth St. Iohn xiv 16. and the Spirit of God he is 1 Cor. ii 11. and the Spirit of Christ he is Phil. i. 19. so to be sure the Spirit of Truth if of God and Christ. 3. The Spirit of Truth is the Spirit of Prophesie Rev. xix 10. those holy men spake as they were moved by the Holy Ghost 2 Pet. i. 21. who spake by the Prophets says the Nicene Creed and Prophets they are not but lyars who speak not the truth nor is it Prophesie if it be not truth 4. The Spirit of Truth for that as he inspires grace so he doth truth too all supernatural truths to be sure For truths there are many and spirits there are many but no truth but from him nor no Spirit of Truth but he himself He is the Fountain of Truth as in him and from him it is we live and breath He breaths into us this breath of life the spirit of life from this Spirit so from this Spirit of Truth all the truth that at any time breaths from us even natural truths and the truths of reason but that 's not it Inspired truths spiritual truths they are the proper effects of this Spirit Other truths may be from him nay are originally all from him as all good from God that eternal source of goodness but they may sometimes arise and breath from
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
it and finds fault with it for infidelity and unbelief sets up Christs righteousness and blames the world for neglecting it and following its own vanity interests and humours professes the Prince of the world cast out by Christ the devil overcome and brought to to judgment by him our sins forgiven we acquitted and the World condemned this cannot be from the Spirit of the World nor from the Spirit of the Flesh nor from the Spirit of darkness and error for this were to bear witness against themselves but from the Spirit of light and truth Read the Text now over again When he c. he shall guide you into all truth If it be the Spirit of truth that informs you it will 8. dispose you equally to all truth not to this only or to that which most agrees with your education humour temper or disposition condition custom interest or estate but universally to all to any though never so hard or opposite to them so they be truths He that is thus affected towards truth is not only probable to be directed into truth in all his Doctrines and Assertions but may most properly be said to have the Spirit of truth already come speaking and residing in him Yet go a little further to the next words He shall not speak of himself but whatsoever he shall hear that Spirit 9. that does not seek it self that opinion which renounces the glory of a Leader the ambition of a Faction the affectation of Singularity the honour of himself that speaks not of its own head but what he has heard with his ears and his Fathers have declared as done in the time of old that makes not new opinions but takes up the old such as Christ delivered to the Apostles they also to the Fathers they downward to their successors this is most probably if not most certainly the Spirit of truth The Spirit sure of humility it is that trusts not relies not on its self or its own judgment and the Spirit of humility is the Spirit of truth for them that be meek and humble them shall he guide in judgment and such as be gentle them does he learn his way Psal. xxv 8. Yet on a little And he will shew you things to come Those Doctrines 10. that refer all to the world to come which mind nothing seriously but things above and things to come which ever and only teach us to fix there they are surely from the Spirit of truth because no truth like that which is to fulfil all promises and that to be sure is yet to come One more glance and I have done with this and 't is but a glance to the very next words He shall glorifie me Those Doctrines which give God all the glory which return the glory of all to Christ which so exalt man only as the better thereby to glorifie God so set up Christ as that they make him both the healer of our nature and the preserver of it the remitter of our sins and the conferrer of Grace the first mover of us to good the assister of us in it the sanctifier of us with it the justifier of us thorow it the rewarder of us for it and yet all this while the accepter of us when we have done the best which accuses not Christ of false judgment in justifying the sinner whilst he is no better and pronouncing him just when he is no other than wicked and unjust nor denies the efficacy of his grace to make us clean to have a true cleansing purifying sanctifying power as well as that which they call the justifying these Doctrines which take not this glory away from Christ but give the power as well of making as pronouncing righteous to his grace that thus magnifie and glorifie his Justification and Redemption they certainly glorifie Christ are the only Doctrines that glorifie Christ truly and according to the Spirit of truth So now let 's sum up the matter Those Doctrines which are contrary to worldly carnal sensual respects not conceivable by the natural or carnal man That 2. stick by us when worldly comforts leave us That 3. are according to Christs Word and his Example accompanied with Meekness and Obedience Which 4. teach us charity and love to one another Which 5. inform us rightly in the prime Articles of the Faith Which 6. witness nothing more than Christ an universal Saviour as Adam the universal sinner Which 7. reprove the sins and infidelities of the World and show us the way to be acquitted from them Which 8. have a kind of conduct and sincere affection with them to all truths whatsoever under whatever term or name though never so odious so contrary to interest or honour Which 9. seek not their own name to get a name or set up a Faction but are consonant to the ancient Fathers and Primitive Antiquity with humble submission to it Which 10. lift up all our thoughts to heaven and 11. by all means possible can give God and Christ and the holy Spirit the glory deny nothing to them that is theirs under a foolish pretence only to abate and vilifie man beyond the truth these Doctrines are truth so much of them at least as agree with these Rules are from the Spirit of truth and are manifestations that the Spirit of truth is come to that soul that embraces them If all these together then the Spirit altogether if but some of these but some so much of that neither All Doctrines and Opinions 1. that savour of worldly or carnal interests that 2. change and wheel about according to the times and will not hold out to the last which 3. are not regulated by the Word of God or are any way contrary to Christs Example of Patience and Obedience Which 4. are not for peace and charity Which 5. deny any Article of the three Creeds we acknowledge Which 6. confine the mercies of our Saviour and bear false witness of him Which 7. advance any sin or suffer men to live in it Which 8. love not truth because it is truth but for other ends Which 9. seek any other title to be distinguished by than that of Christian or glories in it which disagree from the stream and current of Antiquity Which 10. fixes our thoughts too much below Or 11. rob God or Christ or the holy Spirit of the glory of any good or the perfection of their work be they cried up never so high for truth and Spirit the new discovery of Christ and new light of truth and the very dictate of the Spirit they are not so it is not when nor then that the Spirit of truth is come there is not that in them by which Christ has described the Spirit of truth One thing there is behind when all these requisites before are found in any Doctrine or Opinion this Doctrine indeed may be such as comes from the Spirit of truth yet accepted and entertained it may be through some other Spirit upon some
for what is truly to be believ'd or lov'd or hop'd or fear'd or done as under these is contain'd all that is saving truth so they are all taught us by this Spirit The signification of all old types and shadows sacrifices and ceremonies the things which whilst Christ was with us we were not able to bear ver 12. the things which when they were done we did not understand all that we are to believe and do what to hope and what to fear what to desire and what to love this Spirit teaches And that first Not as other spirits teach which teach by halves so much only as may serve to nurse up their faction and their side but nothing more but all whatever is commanded keeps back nothing as St. Paul professes for himself Acts xx 20. nothing that is profitable unto you that is nothing profitable to Salvation Not secondly as other spirits which teach impertinent or idle truths or meer natural ones indeed for such truths as have neither spiritual profit or command he is neither bound nor binds himself is neither sent nor comes to teach them such truths as appertain not unto holiness the Holy Spirit is not promised for Yet all that is necessary to be known hop'd fear'd expected desired or done in reference to the Kingdom of grace and glory he never fails us in Not thirdly as other spirits that never teach all truth and nothing else whose truths are commonly mixt with error but what he teaches is truth all By this you know that it is his Spirit 't is he that teaches every part when the doctrine is all truth The doctrines of the world are like those bastard children in Nehemiah xiii 24. that spake half Ashdod and half Israel one part of them is truth the other falshood one part Scripture the other a Romance one part spirit the other flesh one part Heaven the other Earth earthly humors and respects and nothing else There is not an Error or Heresie so gross or impudent but has Iacob's voice though Esau's hands speaks well what ere it does speaks fair and smooth though its deeds be rough and cruel with Napthali gives good words though with Dâ—n it be as a Serpent by the way and â—n Adder in the path that biteth the Horse heels so that the Rider does fall backward speaks well though it mean ill and overthrow all that embrace it Thus the Anabaptist says true when he says the Apostles baptized men and women but he says false when he says none else or that they baptized any twice with Christs baptism The Antinomian and Solifidian say no more than truth when they say faith justifies without the works of the Law for they say with St. Paul but they say a lie when they separate the works of the Gospel from that faith that justifies if St. Iames say true Iam. ii 26. Innumerable multitudes of such half-fac'd truths there are abroad vented and vaunted by private spirits such as this spirit has no hand in Every truth of his is truth in all its parts all truth though it be but one keeps the analogie of faith inviolable perfect correspondence with all the rest So that now every truth of his is all truth truth all of it but that 's not all for 4. there is not a truth necessary or convenient for us to know but in due time he reveals it to us unless we hinder him all things says Christ in another place St. Iohn xiv 26. V. But all this while to whom is all this promis'd this guiding Spirit into all truth to whom is it To whom but you You says the Text What you Apostles only no such matter you Disciples present then no such matter neither 'T is but a little word this you yet of large extent few letters in it but much spirit You Believers all of you as well as you Apostles For for all he prays in the next Chapter ver 20. for all that should believe on him through their Word And 't is promis'd St. Iohn xiv 16. that he shall abide with them for ever and if ever sure then beyond their persons and their times So that to ours too is the promise made or it cannot be for ever To the Apostles indeed in greater measure after a more eminent way with miracles and wonders to confirm the truth he taught yet to us also after our measure To them to bring to their remembrance all things whatsoever he had said unto them St. Iohn xiv 26. Whence we read so often they remembred his words St. Luke xxiv 8. Acts i. 16. remembred what he said St. Iohn ii 22. remembred what was done unto him St. Iohn xii 16. To them 2. to guide them into the understanding of old Types and Prophesies what was any where said or written or meant of him St. Iohn xii 16. To them 3. to explain and manifest what they before either did not understand or made a question of To them 4. to teach them those things which till he this Spirit came they could not bear as it is just before the Text. To them 5. to settle the Rites and Ceremonies the Discipline and Government of the Church to take order about things indifferent Acts xv 28. It seemed good unto the Holy Ghost and to us to define things not before commanded Of these Christ had given no commandment we read of none St. Paul professes he had received none about them 1 Cor. vii 25. yet he determines them and tells us he thought also he had the Spirit of God ver 40. even to those truths as well as others does the Spirits guiding reach To them the Spirit came to guide them into all these kinds of truths to us to guide us in them or guide us after them in a larger sense into them too However to one effect it comes we and they have the same truth from the same Spirit the way only that is different they immediately from the Spirit we mediately by their Writings dictated to them by the Spirit This now guides me to the way and manner of his guiding which comes next to be considered and must be fetcht both from the nature of the word and the manner of his coming for after that manner is his guiding as after he comes so he will guide too VI. From the word first And the word here for guiding is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first way then motion in it He first sets us down a way that will bring us into the truth then acts or moves us in it The first way or means is the Word of God Thy Word is a light unto my feet and a lanthorn to my paths says holy David Psal. cxix 105. All Scripture is given by inspiration says St. Paul and is profitable for Doctrine for reproof for correction for instruction in righteousness that the man of God
them as Pharaoh did with Ioseph Gen. xli 42. Puts his Ring upon their hands and espouses them to himself makes them the keepers of his Signet and grants Petitions by them He arrays them 2. in vestures of fine linnen that is the righteousness of the Saints says St. Iohn Rev. xix 8. cloths them with the best Robe too the royal apparel of his Son 3. He puts a gold chain about their necks obliges them with the richest blessings 4. he makes them to ride in his second Chariot carries them in the clouds and sets them all at his right hand 5. Cries before them bow the knee such honour have all his Saints 6. He makes them Rulers over all the Land of Egypt makes them to have dominion over the works of his hands Psal. viii 6. gives them all the blessings of the Land gives them their hearts desire and fulfils all their mind all at their disposal 7. He does more than Pharaoh he entertains them at his Table feeds them with the bread of Heaven embraces them in his arms receives them into his bosom counts them as the very apple of his eye reckons them as his Jewels compasses them continually with his loving kindness prevents them always with the blessings of his goodness Psal. xxi 3. and crowns them with glory and worship Psal. viii 5. Puts Crowns upon their heads as well as Robes upon their backs crowns them with this favour above the rest as to unbosom himself unto them to grant them secret conferences and discourses with him as to his only favourites in the world That this may appear the better their honour secondly is great in his salvation they do but cry to him and they are saved they do but go to him and they are delivered Psal. xxxiv 16. He preserveth the souls of his Saints says holy David Psal. xcvii 10. He preserveth the ways of his Saints says Davids Son Prov. ii 8. Nay says the Father again he gives his very Angels charge over them Psal. xci 11. makes them tarry all about them Psal. xxxiv 7. that they hurt not so much as their feet Psal. xci 12. that they break not a bone Psal. xxxiv 20. that they lack nothing ver 9. This is an honour to some purpose and a huge one for God to descend to do it for us not like the honours of the earth that lay us open to wind and weather that cannot shelter us from danger and ruine but raise us up commonly to throw us down with the greater violence No he lifts up his meek ones to salvation lifts up his Son upon the Cross to save them a high honour this we would count it so if a King should venture himself to save us an honour we knew not how to value and such a one this is you will see it clearly by the next honour and salvation both exalted which is the honour of Victors and Conquerours granted also to his Saints For 3. though the heathen rage the Saints shall be avenged though the people imagine a vain thing against them they shall rebuke them if the Kings of the earth stand up and the Rulers and Nobles take counsel together the Saints shall bind them all in chains and links of Iron all together the gates of hell shall not prevail against his Saints against his Church all the counsels and devices all the strength and power all the subtilty and malice of earth or hell shall do no good Come life come death come Angels come Principalities come Powers come things present come things to come come height come depth come any other creature come tribulation come distress come persecution come famine come nakedness come peril come sword come all the Kings and Princes of the earth all the Heathen and Inâ—idels under Heaven all the violence and cunning of hell and all the Inhabitants of that dismal dwelling come what can come come how they can come all that can as good come nothing nothing will come of it of all their fury in all these says St. Paul we are more than conquerours Rom. viii 35 36 37 38 39. through him that loved us Thanks be to God says he he always causes us to triumph in Christ 2 Cor. ii 14. We may erect our Trophies we may hang up our spoils the spoils of these our enemies and dance about them praise his Name in the dance as we are called to do ver 3. as certain of our victory through Iesus Christ for through him this honour have all his Saints 4. Yet not the honour only of the triumph but of the judgment seat besides to pass sentence and execute judgment upon the conquered enemies Know you not says St. Paul that the Saints shall judge the World 1 Cor. vi 2. Are you ignorant of the honour God has promis'd them Know you not that we shall judge Angels too ver 3. Much more then the Potentates of the earth who have oppressed the Church gain-said the Truth stood up against Christ and for a while trampled down the Saints The time will be the day will come when those great Princes such as Antiochus Herod Nero Dioclesian and the rest of those persecuting Furies shall be brought before the great Tribunal and receive their Sentence from the mouths of those poor Saints whom they so tyrannically raged against to be bound hand and foot and cast into utter darkness And how great an honour think you must this needs be to fit judges over those great men who made the earth tremble still before them and even hell at their coming thither to be moved at them as the Prophet speaks Isa. xiv 9. How great an honour I say for such poor Scrubs as we for the very poorest Saints to be made judges of such men yea and judges too not here not in earth but below but in heaven above yet such also is the honour of the Saints And greater yet for it is not honor but gloria here Sancti in gloria ver 5. a glorious honour that the Saints are honoured with All earthly honour reaches not to this title glory that we may be joyful in is more than earth affords The honours here are so full of fears so farc'd with troubles so stuff'd with cares so amongst thorns and briars so blasted with envies so justled at by rivals so assaulted by enemies so undermin'd by neighbours so suspected by friends that there is little true mirth or joy to be had in them 't is only the honour of the Saints in glory that is troubled with none of these but surrounded with uninterrupted joys and songs of joy And were the Saints lives here but so many days and years of affliction and vexation ignominy and dishonour this crown of honour at the last were a sufficient abundant superabundant recompence for them all And this is so properly the Saints that none else have the dream of a title to it 't is their inheritance Col. i. 12. Eph. i. 18. 't is their reward
well as our Obedience The consent of wise grave learned Fathers till you know where to find better with any man not too high in his own conceit is certainly of a value somewhat above his private imagination For who tells you they are deceived Your private Minister And are you sure he is not and are they deceived And is it not as likely that you and he should be Were they not as wise as you As just as you As devout as you Have you reason and had not they Do you use Scripture and did not they Had they interests and have not you That all should be deceived till you and your new Ministers came into the World is morally impossible That they should purposely deceive you you have nor ground nor charity to imagine To think then that you may not as easily be deceived does it not look like pride And is not Pride enough to blind you from seeing truth 'T is true your Governours are not infallible no more are you Yet certainly there is more certainty in their united judgments than your simple fancies And I am sure many might with less hazard have erred with them suppose they erred than sometimes gone right That they might at any time in simplicity of heart This seldom without Faction Schism or Pride You mistake me all this while if you suppose I require a blind Obedience No I know God would not be served with a blind sacrifice His service is a reasonable service Clear sighted as you will but no curious inquisitive observance Know you must if possibly you can that it is not ill you go about and the Power just that commands it But to enquire into every circumstance as it is beyond the power of most so it is more than the duty of any 'T is this creates you so many difficulties suspicions controversies till you have lost your reward your Church and Country the profit of your virtue Were the judgment thus once submitted our affections would the sooner follow though they indeed are the cause commonly that we submit not our judgments Our affections set so strongly upon honours profits liberty pleasure make us take up opinions to keep them Yet Nature will tell you thus much Partem Patria partem Parentes Your King and Country and Church too claim a portion in your affections persons and estates I leave now de Iure for de Facto the Justice for the Practise of it to shew you all this done by the Rechabites How easily else might they have vied reason with their Father What drink no Wine All Creatures are good nothing to be refused with thanksgiving No Houses neither Must we thus be made the talk of the world Turn heirs to Cain's malediction Vagabonds upon the face of the earth Must our Wives and Children too suffer all the hardships of a kind of perpetual banishment No mercy to be had of our selves none of them What no Lands neither No earing nor harvest Must we leave our Children beggars our Wives unprovided for purchase nothing for them Thus and more they might have argued but all these notwithstanding how harsh soever they conceived it they rather trusted their Fathers judgment than their own But is their Reason only submitted are not their Affections too They neither contend for honour nor stickle for riches nor grudge at any inconvenience but submit their desires to their Fathers tread under their own natural propensions to obey him Would he have them drink no Wine They will not drink though the Prophet bid them ver 5. Would he have them poor They have no Lands Would he forbid them houses They will have no abiding place be everlasting Pilgrims What would he have them do that they will not do They submit judgments affections estates persons their own and their Posterities as much as in them lies that they may satisfie their Fathers This if any thing is Obedientis summa humilitas the exceeding Humility of their Obedience with so much approbation so oft reiterated through the Chapter They go one step higher Not only submit to his Authority but resolve into it Make no further Queres upon it nor murmur at it but as the Hebrew root sometimes signifies Acquievistis rest fully contented with it You may call this Obedientiae hilaritas Their chearful delight in their Obedience Thus far the Rechabites now again to our selves And first have we heard the King our Father Have we not rather with the deaf Adder stopped our ears One with the earth that 's our profit the other with our tail that 's our pleasures That we might not hear him charm'd he never so wisely The Fathers of the Church have had less at our hands Next how have you hearkned Much that way given Hearkened to find fault to cavil at to plot against to undermine This hath been the peoples course of late so to destroy those by whom God would save them The Civil Magistrate hath not been in much better case Your Judgments they have been submitted too But to whom To the factious and discontented decisions shall I call them or ravenings rather of ignorant and malicious Teachers who have exercised more tyranny upon your consciences than the most clamorous can prove ever Bishop did durst ever accuse him to do while they thus both belie God and abuse you by exacting an infallible assent to their unreasonable seditious unchristian frenzies under the name of the Word of God Thus while you refuse to submit your judgments where you are bound you captivate your reason to them who have lost their own and are therefore angry that others should have any How in the interim you have believed the sincere Declarations of your Sovereign how submitted to what he thought best or fittest for you How to the intire intentions of your right Spiritual Fathers let the general slighting and undervaluing their judgment we hear in every Shop as we pass along testifie for both In a word how you delight in the Laws and Statutes of State and Church and rest contented with them I would the general practice and countenance of Disobedience and Prophaneness did not even tell it in Gath and publish it in the streets of Askalon Thus we serve again to exalt the Rechabites while our sins condemn our selves For while our untractableness Impatience Pride and Murmurs banish Obedience they have heard their Father readily hearkened to him carefully submitted humbly and rested contentedly in his sole Authority without the least reluctancy or contradiction And by the way I may point out the reason They lived temperate mean and humble lives had no thoughts of raising houses but in heaven Now the riots riches pride and a desire of raising Families have made many of you forget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep under Yet let these men take heed lest while with Corah and his company they cry out to Moses and Aaron You take too much upon you keep us under keep us