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
undo us in the mercy of the most highest in his highest mercies we should infallibly miscarry and go away without repentance Nor would his justice have time to shew it self if no time came amiss or short of mercy 'T is mercy enough that he allows us time of repentance time to come in and gives us 1. a lesson to be thankful and to take it Yet 2. he adds a greater tells us of an accepted time when he keeps open Court and gives ready audience to all that come and may teach us 2. to seek and search that out that it slip not by us Nay 't is a mercy 3. to stint it too to bound and limit it we else likely would never come put it off so long till we were past coming and reads us 3. a lecture against presumption as yet the concealing of those bounds and limits reads us lastly another against despair All these lessons to be learn'd from this first particular that an accepted time there is wherein above other times God will accept us And yet there are degrees also of acceptation The accepting us 1. to pardon not imputing to us our former sins nor reckoning to us our past unkindnesses but allowing us the liberty still of new addresses to him There 's a time for that The accepting us 2. into favour not only leaving open the way but affording us the means also to bring us to him the filling us with mercy and loving kindness there 's a time for that The accepting us 3. to salvation too There 's a day here next for that and 't is our second observation II. A day indeed all time nor all accepted time neither is not day Salvation it is that makes it day all time without it is but night and darkness and in the brightest day that shines we sit but in the shadow of death if we want the glances of salvation Let God so accept us as to hear and prosper us with riches and honour when we desire it Let him accept us to a pardon when we beg it let him admit us to new addresses and some new favours too upon it 't is but a dawn or twilight still 't is not perfect day till salvation it self shine forth upon us I confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may have a temporal meaning by the saving and delivering Christs faithful servants out of those distresses they were at that time under or in fear of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Peter Salvation ready to be revealed 1 Pet. i. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saving the soul or life in St. Matthew and St. Mark St. Mat. xvi 15. St. Mark viii 35. may prove the exposition good Yet the Apostles discourse that ushers in the Text being about Gods reconciling himself to us in Christ and sending his Embassadours to us to that purpose in the end of the preceding Chapter and an exhortation not to receive that grace in vain pursuing in that design ver 1. enclines me rather to apply it to a spiritual sense Nay the place of the Prophet Isa. xlix 8. to which Saint Paul alludes seems to point particularly at this eternal salvation ver 6 7 9. extending it there to the very Gentiles and the ends of the earth But be it a temporal or be it an eternal salvation be it either or be it both both have their time both have their day and accepted ones both Indeed nothing can make them such so much as salvation nothing like some great deliverance upon them but every time is not fit for that 'T is necessary there should be times of trouble and times of trial come before it and 't is not necessary we should be delivered presently Till the fulness of time was come God did not send it nor him that brought it Gal. iv 4. Indeed the Prophets that foretold it enquired and searched diligently says St. Peter what or what manner of time the Spirit of Christ did signifie when it testified before-hand the sufferings of Christ and the glory that should follow when it witnessed of salvation 1 Pet. i. 11. but they could get no more revealed than this that they did not minister to themselves but us ver 12. That such a time should come that they were certain but when it should they could not tell us Other salvations and deliverances have their due times too and as uncertain Those very tempora novissima those last times that the very Apostle speaks so oft of in their Epistles who were under the dawning of salvation have so large a latitude that the great deliverance from the persecutions then upon them but one of all of them lived to see as confidently as all of them spoke of it Enough to teach us patience as well as confidence to expect with patience and quietly wait for the salvation of God in all distresses as well as to hold up our heads with confidence and support our dying hopes and hearts that salvation will surely come in its due time And yet I may add we may notwithstanding fear too that though it will be sure to come we may not live to see it or have the happiness to enjoy it We may die upon Mount Hor or Nebo e're it come unless we can now happily lay hold upon this little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this now set before us in the Text the next particular and take it now 't is offered to us III. This now is but a little word but there is much time or rather many several times that lay claim to it here The whole time of the Gospel in general The times 2. of the Apostles in special Our times also 3. among the rest These days 4. we are now a keeping more particularly above any other of ours This very day lastly whilst it is called to day before it is past over us before night come on us The time of the Gospel from Christs coming out of the Womb as the Sun out of his Chamber till he shall come again in the Clouds in glory is this accepted time this salvation-day at large The day-spring of it rose with him at his first coming but the day ends not till his second There is a double emphasis in this Now. .1 Now and not before 2. Now and now henceforth for ever 1. Now and not before In him 't is first we hear of God well pleased St. Matth. iii. 17. All the times before he did but wink at Acts xvii 30 In his time first it is that we hear of saving people from their sins St. Matth. i. 21. He the first of all since the world began that saved us from all our enemies and from the hand of all that hate us St. Luke i. 71. in whom we have deliverance of all sorts salvation of all kinds He in whom God reconciling the world unto himself verse 19. of the foregoing Chapter Nay he the very first that indeed made it day It was but darkness and the shadow of
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
under another title it comes from him as the gift of Tongues or Interpretation or Prophesie or the Word of Wisdom or the Word of Knowledg are reckoned by the Apostle to come from the same Spirit 1 Cor. xii 8. it may be most properly from him as he is the Spirit of Truth By the second way of knowledg it comes to pass that men of less capacities and lower understandings applying their affections as well as understandings to embrace the Truth do know and understand it more effectually are more resolute in the defence of it express it better in their lives and know more sometimes of the particular ways of God in his particular Providence and Direction of the affairs of his Saints for of this kind of wisdom the fear of the Lord always is the beginning and it often happens of the passages of the World too as they relate to Gods disposing order Yet by reason of the inabilities of understanding or want of the course or means of knowledg it falls out that they oftener err in the conceits and apprehensions of things than the other And more than so it as often comes to pass whether to humble them when they begin to be proud of their holiness and piety and think themselves so much above other men wiser better more holy more righteous than they or to punish them for some particular sin as disobdience curiosity of enquiring into depths above them singularity discontentedness self seeking or the like or to stir up their endeavours now beginning to languish or to make them yet more circumspect and wary in their ways for these or some such causes I say it comes to pass that God suffers them to run into grand and enormous errors foul and foolish extravagancies of opinion which if once they trench on practise and are deliberate in or might with easie industry have been avoided even grieve and quench that Holy Spirit that was in them and expel him too but if their errors be unvoluntary not easie for them at that time to be avoided or of lesser moment stand they may with the Spirit of Grace and they good men still How therefore now shall we know what is from the Spirit of Truth when he comes so to us is but a necessary enquiry yet the resolution is hard and difficult I know no better way to resolve you than by searching the nature of this Spirit of Truth as Christ has pleased to express him in his last most holy and comfortable Discourse of which the Text is but a part the several expressions of whose nature and office set together will I am confident assure us of a way to discern the Spirit of truth when it is that He speaketh in us You may turn your leaves and go along with me Chap. xiv 17. The Spirit of truth whom the world cannot receive so then 1. if the Article or Opinion which we receive be such an one as the world cannot if it be contrary to worldly interests carnal respects sensual pleasures 't is a good sign at first If it cannot enter into a carnal or natural mans heart if mans wisdom teach it not as the Apostle speaks 1 Cor. ii 13. if it grow not in the garden of nature that 's a good sign 't is the Spirit of truth is come that thus enables us to receive a Doctrine so disadvantagious and displeasing Look into the next verse ver 18. I will not leave you comfortless If then 2. it be such an assertion that has good ground in it to rest upon that will not fail us in distress that will stick by us in our deepest agonies comfort us in our greatest discomforts not leave us when all earthly comforts do then 't is from above then 't is a true comfort a truth from this He this Spirit of truth that is the Comforter too See next v. 26. He shall teach you all things bring all things to your remembrance whatsoever I have said unto you If then 3. it be an assertion that carries the analogy of faith along with it that agrees with all the other principles of Christian faith that is according to the rule of Christs holy word that soberly and truly brings to our remembrance what he has said at any time or done for us that remembers both the words that he spake and the deeds that he has done his actions and example if it be according to his example of humility obedience patience and love if it bring us heartily to remember this Christs pattern in our lives and opinions too then it comes from him that should come and is worth your receiving and remembring it In the same verse again in the words just before he is called the Comforter and Holy Ghost who is also there promised to teach us too And if the Doctrine be such that not only comforts us in the receiving and remembrance but such also as becomes Comforters too that teaches us to comfort others the poor and needy the afflicted and distressed and to do it holily too as by the Holy Ghost that is with good and pure intentions and do it even to their Ghosts and Spirits as well as to their bodies if it teach true holy Ghostly spiritual counsel and all other convenient comfort to them our Christian brethren Then 't is 4. a doctrine from this Spirit of truth he comes in it Turn ye now to Chap. xv 23. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father c. When the Doctrine 5. is no other than what either establishes the Doctrine of the holy Trinity Father Son and Holy Ghost or contradicts it not and in all benefits received refers thanks and acknowledgment to the one as well as the other as from the one through the other by a third In this particular it is no other than the Spirit of truth for no other Spirit can reveal it Go on now through the vers He shall testifie of me The Doctrine 6. that bears witness of Christ that he is God that he is Man that he is Christ the Saviour of the World that he came to save sinners all whosoever would come to him not a few particular ones only that he is a complete and Universal Saviour such as he profest himself by entertaining all comers sending his Spirit and Apostles into all Nations commanding them to preach to every creature which are no other than his own words this is also from the Spirit of truth a Doctrine worthy Him that is the Comforter that brings so general a comfort with it Step now into the next Chapter Chap. xvi to which we owe the Text. When he is come he will reprove the world of sin of righteousness and of judgment ver 8. When the Doctrine is 7. such as it reproves the world of sin that it can do no good of it self that it is full of evil and corruption convinces
blessed Spirits now inhabite those everlasting hills To put all together Thither they ascended up like clouds by the secret and spiritual operation of divine grace there they dwell like clouds their souls like the upper part of the cloud light and glorious though their bodies like the lower darkned in the grave There they move like clouds in heavenly order Thence they descend like clouds in the still showers of their happy examples that in them as in a glass we may see the power of faith the glory of their Lord who has made earth ascend beyond its nature and dwell above it And yet for all this is it but Nubem still a Cloud not a Star The Saints shall shine as stars Dan. xii 3. and methinks it being Nubem Martyrum the Martyrs flames should rise better into stars than clouds Should and shall in the Resurrection till then Nubem still some degree of darkness at least a less degree of light And whatsoever to themselves for us perhaps 't is necessary it be a cloud For had we not need of this dark word When did not God on purpose cloud their glories from our eyes were it not for this nubem this cloud that covers them man as subject to superstition as prophaness would quickly find out some excellencies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall down and worship Or if not necessary yet more convenient far For 1. a Star would only guide us a Cloud both guide and refresh us And 2. guide us better For Stars only appear in the night Clouds night and day we can see them so best follow them The Sun-beams put out star-light Prosperity cannot see a Star so small a glimmering ray A Cloud come it night or day in prosperity or adversity we perceive that presently so a cloud to teach us in all estates how to demean our selves like devotion in its ancient innocence Abrahams cloud when the days are calm and clear Iobs when the day is swallowed up in a tempestuous night So never destitute of a cloud 3. Clouds not Stars They are none but the Magi wise learned men can follow the Stars and their courses but every Peasant sees which way the Clouds move So if Stars they had been for none but wise learned men to follow now the poor Country man has a cloud to run by And yet how easily soever we perceive the track of the Clouds yet if there be a scatter'd multitude we are as easily distracted 'T were best to have but Nubem in the singular but one cloud 't is so Many drops but one cloud though the materials fetcht from several quarters The Martyrs all one Cloud to shew their unity all and each confessing witnessing one and the same truth for truth is but one So not St. Iudes clouds they not only empty no stillicidium Doctrinae in them no good to be learnt from them but clouds too in the Plural some moving this way some that way no constant course in division too one coursing against the other at such enmity is evil with it self 'T is only good and good men that keep together in nubem in peace and unity and by that you shall know them Be it a Cloud and but one Cloud the more probable still too small it may be to command the eye and then what are we the nearer Nubem not Nubeculam no diminutive will that do it If that will not tantam will So great a cloud Why how great So great that St. Paul ver 32. of the former Chapter tells them the day would fail him to shew them it all as if so great a cloud could not but shut up the day in darkness Our first Fathers of the World had no cloud to guide them nothing but natures dusky twilight This cloud begain to rise in the time of the Patriarchs but to appear in the time of Moses like Eliahs cloud at the red Sea went before him thence into Canaan covered the whole Land of Iudaea in the time of the Prophets So these Hebrews had cloud enough yea but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have more Even those Hebrews to whom this Epistle was sent they are in the Cloud About that time this cloud rising in the East spread its wings presently into the West and had almost in an instant fill'd up the corners of the World so that if you now ask again how great so great I cannot tell you Primitive Christians they in the number you will not wonder at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it become a cloud of Martyrs Indeed the Law of Moses had its Martyrs too Witness Isaiahs Saw the three Childrens fiery Furnace the emptied skins of the tortur'd Maccabees But since the time of Christ his servants have engrossed the name as if they only were the Martyrs and filled up tantam to the brim Their multitudes tireing the wit of cruelty and their patience overcoming it as if from the streams and rivers of their bloud heaven might now enskarfe it self in a scarlet cloud Well talk we may of Martyrum what we will yet if Nubem be not first they will be but Stultae Philosophiae all this while no better 'T is the order in the Text Nubem first then Martyrum First clouds lifted up to heaven in their thoughts and conversations and all in one the Sons of peace and unity if you can see Christ in the cloud then Martyrs if you will Schism and faction or discontented passion yield no Martyrs You shall know a Martyr by Nubem if that go first But taking Martyrs thus all are not Martyrs All died not for their faith but all are Testes Witnesses Witnesses of the Power Witnesses of the Mercy Witnesses of the Justice of God Of his Power in delivering them from sin of his Mercy in saving them from punishment of his Iustice in rewarding them with glory Witnesses to this curramus 1. to witness the possibility that this Race we are to speak of by and by may be run this Propositum the prize won for ab esse ad posse run the one they have and won the other long ago 2. To testifie the easiness that even the weaker Sex Sarah and Rahab the weakest age the three Children the army of Innocents have run it 3. To testifie the dignity that both King and Priest and Prophet David and Samuel and Daniel thought it worth the pains 4. To testifie the universal necessity all ages young and old all Sexes men and women all degrees high and low to run this race none excused And that you may not mistrust their testimony what is required to the best witness you have in them 1. That he knows what he speaks and what knowledge like theirs that speak by experience that now feel the reward of truth 2. That he will and dare speak it and these have fear'd no torments for it they are Martyrs of