Sermons preached on several occasions to which a discourse is annexed concerning the true reason of the sufferings of Christ : wherein Crellius his answer to Grotius is considered / by Edward Stillingfleet ...

SERMON IX. * 1.1 * 1.2 * 1.3 Preached at WHITE HALL. WHITSUNDAY 1669. * 1.4 (Book 9)

JOHN VII. XXXIX.

But this spake he of the Spirit which they that believe on him should receive. For the Holy Ghost was not yet given, because that Iesus was not yet glorified.

WHat was said of old concerning the first crea∣tion * 1.5 of the world, that in order to the ac∣complishment of it a 1.6 the spirit of God mo∣ved upon the face of the waters, is in a sense agreeable to the nature of it as true of the re∣novation of the world by the doctrine of Christ. For whether by that we understand * 1.7 a great and vehement mind, as the Jews generally do; or ra∣ther the Divine power manifesting it self in giving motion to the otherwise dull and unactive parts of matter; we have it fully represented to us in the descent of the Holy Ghost upon

the Apostles on the day of Pentecost: For that came upon * 1.8 them, a 1.9 as a rushing mighty wind and inspired them with a new life and motion, whereby they became the most active instruments of bringing the world out of that state of confusi∣on and darkness it lay in before, by causing the glorious light of the Gospel to shine upon it. And left any part should be wanting to make up the parallel, in the verse before the text, we read of the Waters too which the Spirit of God did move upon, and therefore called not a dark Abyss, but flowing ri∣vers of living water. b 1.10 He that believeth on me, as the Scripture hath said, out of his bellie shall flow rivers of li∣ving * 1.11 water: Not as though the Apostles like some in the an∣cient Fables were to be turned into fountains and pleasant Springs; but the great and constant benefit which the Church of God enjoys by the plentiful effusion of the Holy Spirit up∣on them, could not be better set fotth than by rivers of living water flowing from them. And this the Evangelist in these words, to prevent all cavils and mistakes, tells us was our Sa∣viours meaning; But this spake he of the Spirit which they that believe on him should receive. And lest any should think that our Blessed Saviour purposely affected to speak in strange * 1.12 metaphors, we shall find a very just occasion given him for using this way of expression from a custom practised among the Jews at that time. For in the solemnity of the feast of Tabernacles, especially in the last and great day of the Feast mentioned v. 37. after the sacrifices were offered upon the Al∣tar, one of the Priests was to go with a large Golden Tankard * 1.13 to the fountain of Siloam, and having filled it with water, he brings it up to the water-gate over against the altar, where it was received with a great deal of pomp and ceremony, with the sounding of the Trumpets and rejoycing of the people * 1.14 which continued during the libation or pouring it out before the Altar; after which followed the highest expressions of joy that were ever used among that people; insomuch that they have a saying among them, that he that never saw the rejoycing of the drawing of water, never saw rejoycing in all his life. Of which several accounts are given by the Jews, some say it had a respect to the later rain which God gave them about this time, others to the keeping of the Law, but that which is most to our purpose is, that the reason assigned by one of the Rabbies in the Ierusalem c 1.15 Talmud is d 1.16 because of the * 1.17 drawing or pouring out of the Holy Ghost according to what is said, with joy shall ye draw water out of the wells of Salva∣tion. By which we see that no fairer advantage could be gi∣ven to our Saviour to discourse concerning the effusion of the

Holy Ghost, and the mighty joy which should be in the Chri∣stian * 1.18 Church by reason of that, than in the time of this solem∣nity; and so lets them know that the Holy Ghost represented by their pouring out of water was not to be expected by their rites and ceremonies but by believing the doctrine which he preached: and that this should not be in so scant and narrow a measure as that which was taken out of Siloam which was soon poured out and carried away but out of them on whom the Holy Ghost should come, rivers of living waters should flow; whose effect and benefit should never cease as long as the world it self should continue. So that in the words of the * 1.19 text we have these particulars offered to our consideration.

• 1. The effusion of the Spirit under the times of the Gospel; but this spake he of the spirit which they that believe on him should receive.
• 2. The nature of that effusion represented to us by rivers of living waters flowing out of them.
• 3. The time that was reserved for it; which was after the glorious ascension of Christ to Heaven: For the Holy Ghost was not yet given, because that Iesus was not yet glorified.

1. The effusion of the spirit under the times of the Gospel; * 1.20 by which we mean those extraordinary gifts and abilities which the Apostles had after the Holy Ghost is said to descend upon them. Which are therefore called a 1.21 signs and wonders, and divers gifts of the Holy Ghost: b 1.22 and the operations of the Spirit; of which we have a large enumeration given us in that place.

The two most remarkable which I shall insist upon and do comprehend under them most of the rest, are, the power of working miracles whether in Healing diseases or any other way; and the gift of tongues either in speaking or interpreting; they * 1.23 who will acknowledge that the Apostles had these, will not have reason to question any of the rest. And concerning these I shall endeavour to prove,

• 1. That the things attributed to the Apostles concerning them, could not arise from any ordinary, or natural causes.
• 2. That they could not be the effects of an evil, but of a holy and divine spirit; and therefore that there was really such a pouring out of the spirit as is here mentioned.

1. That the things attributed to the Apostles could not arise from any meerly natural causes. It is not my present business * 1.24 to prove the truth of the matters of fact, viz. that the Apo∣stles did those things which were accounted miracles by those who saw them or heard of them; and that on the day of Pen∣tecost they did speak with strange tongues; for these things are

so universally attested by the most competent witnesses viz. * 1.25 persons of the same age whose testimony we can have no rea∣son to suspect; and not only by those who were the friends to this Religion, but the greatest enemies Jews and Heathens; and by all the utmost endeavors of Atheistical men who have not set themselves to disprove the testimony, but the conse∣quence of it, (by saying that granting them true they do not infer the concurrence of a divine spirit) that on the same grounds any person would Question the truth of these things, he must question the truth of some other things, which himself believes on the same or weaker grounds than these are. Sup∣posing * 1.26 then the matters of fact to be true, we now enquire whether these things might proceed from any meerly natural causes, which will be the best done by examining the most plausible accounts which are pretended to be given of them. And thus some have had the confidence to say, that whatever is said to be done by the power of miracles in the Apostles might be effected by a natural temperament of body, or the great power of imagination; and that their speaking with strange tongues might be the effect only of a natural Enthusiasm, or some distemper of brain. * 1.27

1. That the power of miracles might be nothing but a na∣tural temperament or the strength of imagination.

1. An excellent natural temper of body they say may do strange and wonderful things, so that such a one who hath an exact temperament may walk upon the waters, stand in the air, and quench the violence of the fire; and by a strange kind of sanative contagion may communicate healthful spirits, as persons that are infected do noisom and pestilential. These are things spoken with as much ease and as little reason, as any of the calumnies against Religion, which are so boldly ut∣tered * 1.28 by men who dare speak any thing as to these things but reason, and do any thing but what is good.

1. But can these men after all their confidence produce any one person in the world, who by the exquisiteness of his natu∣ral temper hath ever walked upon the waters, or poised him∣self in the air, or kept himself from being singed in the fire? If these things be natural how comes it to pass that no other instances can be given but such as we urge for miraculous? We say indeed that a 1.29 Christ walked on the Sea, but withal we say this was an argument of that divine power in him, which * 1.30 as Iob saith, b 1.31 alone spreadeth out the heavens and treadeth upon the waves of the Sea: We say that c 1.32 Elijah was car∣ried up into Heaven by a Chariot of fire and a whirlewind; but it was only by his power, d 1.33 who maketh the winds his

messengers, and flames of fire his Ministers, as some render * 1.34 those words of the Psalmist: We say that the three Children were preserved a 1.35 in the fiery fornace, that they had no hurt; and even Nebuchadnezzar was hereby convinced, that he was the true God, which was able to preserve his servants from the force of that devouring element which was therefore so much worshipped by those Eastern people because it destroyed not only the men but the Gods of other nations. But is this enough to satisfie any reasonable men that these things were done by natural causes; because they were done at all? For that is to suppose it impossible there should be miracles; which is to say * 1.36 it is impossible there should he a God; which is an attempt somewhat beyond what the most impudent Atheists pretend∣ed. But in this case nothing can be reasonably urged but com∣mon experience to the contrary; if these were things which were usually done by other causes there would be no reason to pre∣tend a miraculous power: but we say it is impossible that such things should be produced by meer natural causes, and in this case there can be no confutation but by contrary experience. As we see the opinion of the Ancients concerning the uninhabi∣tableness of the the torrid Zone, and that there were no Anti∣podes, * 1.37 are disproved by the manifest experience to the contra∣ry of all modern discoverers. Let such plain experience be produced, and we shall then yield the possibility of the things by some natural causes, although not by such an exact tem∣perament of body, which is only an instance of the strong power of imagination in those who think so whatever that may have on others. Such a temperament of body as these persons imagine, considering the great inequality of the mixture of the earthy and aërial parts in us, being it may be as great a miracle it self, as any they would disprove by it. * 1.38

2. But supposing such a temperament of body to be possible, how comes it to be so beneficial to others, as to propagate its vertue to the cure of diseased persons? We may as well think that a great beauty may change a Black by osten viewing him, or a skilful Musitian make another so by sitting near him, as one man heal another because he is healthful himself. Unless we can suppose it in the power of a man to send forth the best spi∣rits of his own body and transfuse them into the body of ano∣ther; but by this means that which must cure another must destroy himself. Besides the healthfulness of a person lies much * 1.39 in the freedom of perspiration of all the noxious vapours to the body; by which it will appear incredible that a man should preserve his own health by sending out the worst vapors and at the same time cure another, by sending out the best.

3. Supposing we should grant that a vigorous heat and a * 1.40 strong arm may by a violent friction discuss some tumor of a distempered body; yet what would all this signifie to the mighty cures which were wrought so easily and with a word speaking and at such great distance as were by Christ and his Apostles? Supposing, our Saviour had the most exact natural temper that ever any person in the world had; yet what could this do to the cure of a person above twenty miles distance? for so our Saviour cured the Son of a Nobleman who lay sick at Capernaum, when himself was at a 1.41 Cana in Galilee? So at b 1.42 Capernaum he cured the Centurions servant at his own house without going thither. Thus we find the Apostles cu∣ring * 1.43 though c 1.44 they did not touch them; and that not one or two but multitudes of diseased persons. And nothing can be more absurd than to imagine that so many men should at the same time work so many miraculous cures by vertue of a temperament peculiar to themselves: for how come they only to happen to have this temperament and none of the Jews who had all equal advantages with them for it? Why did none of the enemies of Christ do as strange things as they did? How come they never to do it before they were Christians, nor in such an extraordinary manner till after the day of Pen∣tecost? * 1.45 Did the being Christians alter their natural temper and infuse a sanative vertue into them which they never had before? Or rather was not their Christianity like to have spoyled it if ever they had it before; by their frequent watch∣ings, fastings, hunger and thirst, cold and nakedness, stripes and imprisonments, racks and torments? Are these the impro∣vers of an excellent constitution? if they be, I doubt not but those who magnifie it in them, would rather want the vertue of it, than be at the pains to obtain it. * 1.46

2. But what a natural temper cannot do, they think the power of imagination may: and therefore in order to the ener∣vating the power of miracles, they mightily advance that of imagination: which is the Idol of those who are as little Friends to reason in it as they are to Religion. Any thing shall be able to effect that, which they will not allow God to do: nay the mostextravagant thing which belongs to humane nature shall have a greater power than the most holy and divine spirit. But do not we see, say they, strange effects of the power of imagination upon mankind? I grant we do, and in nothing * 1.47 more than when men set it up against the power of God: yet surely we see far greater effects of that in the world than we do of the other. The power of imagination can never be supposed to give a being to the things we see in the world; but

we have the greatest reason to attribute that to a divine and * 1.48 infinite power; and is it not far more rational that that which gave a Being to the course of nature should alter it when it pleaseth, than that which had nothing to do in the making of it. So that in general, there can be no competition between the power of God and the strength of imagination as to any extraordinary effects which happen in the world. But this is not all; for there is a repugnancy in the very nature of the thing that the power of imagination should do all those mira∣cles which were wrought by Christ or his Apostles. For ei∣ther they must be wrought by the imagination of the Agent or * 1.49 of the Patient: if of the Agent, then there can be no more necessary to do the same things than to have the same strength of imagination which they had; what is the reason then that never since or before that time were so many signs, and won∣ders wrought as there were then by the Apostles and Disciples of our Lord? If Peter and Iohn cured the lame man by the strength of imagination; why have no persons ever since cu∣red those whose welfare they have as heartily desired as ever they could do his? Certainly if imagination could kill mens enemies, there would never need Duels to destroy them, nor * 1.50 Authority to punish such as do it: and if it could cure Friends, there would need no Physitians to heal and recover them and death would have nothing to do, but with persons that were wholly Friendless. If they say, that persons are not sufficiently perswaded of their own power; and therefore they do see lit∣tle good; let any of those who contend the most for it attempt the cure when they please of any the most common infirmity of mankind; and if they cannot do that, let them then per∣swade us they can do miracles by that, which they cannot cure the tooth-ach by. But here they will say, the imagination * 1.51 of the Patient is necessary in order to a miracle being wrought upon him: not such I am sure as Christ and his Apostles wrought, who not only healed the lame and the blind, but raised the dead; and what power of imagination do they sup∣pose in Lazarus when he had lain four days in the Grave? and however they think of the soul they must in this case allow this power of imagination to be immortal. So that were there no other arguments but that of raising the dead that demon∣strates it impossible that what Christ or his Apostles did, did depend on the strength of Fancy in those on whom they wrought * 1.52 their miracles.

Object. But, say they, did not Christ and his Apostles re∣quire believing first in all persons that had miracles wrought upon them; and why should this be, but because the strength of

imagination was required to it. And is it not expresly said, * 1.53 that Christ could not do any mighty works among his own country men because of their unbelief; by which it appears that the efficacy of his miracles did depend on the faith of the per∣sons. To which I answer,

Answ. 1. That Christ did not always require faith in the person on whom he wrought his miracles; for then it had been impossible he should ever have raised any from the dead; which we are sure he did. And did not a 1.54 St. Paul raise Eu••ychus from the dead? and can any think so absurdly as that faith was required from a dead man in order to his resurrecti∣on? * 1.55 So that the greatest miracles of all others were wrought, where there was no possibility of believing in those on whom they were wrought.

2. When in miraculous cures believing was required it was to shew for what end those miracles were wrought, viz. to confirm the Doctrine of the Gospel by them: they did not work miracles to be admired by the people as Simon Magus would have done; the Apostles had no such intolerable vanity to be cried up for Gods, though they did such great things; not like that Caesar of the Atheists as some call him, who concludes * 1.56 one of his b 1.57 Dialogues with that horrible piece of vanity (to say no more of it) aut Deus es aut Vaninus, and Pompona∣tius his Master before him had said c 1.58 Philosophi sunt Dii ter∣restres, (and you must be sure to reckon him in the number;) but how was it possible for these men to discover more their mean thoughts of a Deity than by making him to be as despicable as themselves? What boasting and ostentation would these men have made of themselves, if they could have done but the thousand part of what the Apostles did? But they were men did as far excel all such in all true vertue and real * 1.59 excellency as they did in that miraclous power which God had given them. If they required men to believe whom they cu∣red, it was that they might cure both body and soul together: but sometimes they cured persons whom they saw not: as the d 1.60 hankerchiefs from St. Paul at Ephesus cured the diseased when they were carried to them. But generally they took all opportunities to convey the Doctrine of Christianity into the minds of those, out of whose bodies they cast either diseases or Devils. But is it not said that Christ could do no mighty works among them because of their unbelief, and the power of * 1.61 his disciples could not be greater than his own? To which I answer,

1. It is no where said in the Scripture that Christ could do no miracles at all among them because of their unbelief: for in

one place it is said, a 1.62 And he did not many mighty works * 1.63 there because of their unbelief. He did miracles enough to convince them; but when he saw their obstinacy, he would not cast away any more upon them. And in that other place where it is said, b 1.64 that he could there do no mighty work, it is presently added, save that he laid his hands upon a few sick folk and healed them. And what absurdity is there that Christ should do no extraordinary miracle among them, among whom he saw that himself and his miracles were both equally contemned. It is not the method of divine goodness to bestow the largest kindnesses at first; those who improve the begin∣nings * 1.65 of savour shall have more, but those who despise the first may justly be rejected from any farther kindness.

2. When it is said that he could not, that expression doth not imply any impossibility in the thing but a deliberate resolution to the contrary, so it is used Acts 4. 20. c 1.66 For we cannot but speak the things which we have seen and heard. Who questions but there was a possibility in the thing, that they might have held their peace? but it was a thing which upon great deliberation they had resolved not to do. So d 1.67 thou canst not bear them which are evil; and e 1.68 we can do * 1.69 nothing against the truth; but for the truth. From which it appears that this can be no prejudice to the power of Christ in working miracles, but only shews his just resolution not to do it, considering the contempt wherewith he had been enter∣tained among them.

2. It is pretended by those men who set themselves to un∣dervalue those miraculous gifts which the Apostles had, that the gift of tongues might be only the effect of an Enthusiastick heat, or some distemper of their brains, as men in a high Fe∣ver are apt to speak such things and words, which while they * 1.70 are in health they could never do. But that such unreasona∣ble imaginations do more argue a distempered brain, than any thing we assert concerning these divine persons will easily ap∣pear from these considerations.

1. That no violent heat whatsoever can form a new lan∣guage to a man which he never knew before. If language had been natural to man there might have been some reason for it; but that we all know to be an arbitrary thing: and as well might a blind man paint with an exact difference of co∣lours, or one write plainly who could never read, as any * 1.71 person by the meer heat of his Phancy speak suddenly in a tongue which he never learnt. There have been some who have said f 1.72 that the mind of man hath naturally all kinds of languages within it self, and it wants nothing but some

mighty heat to stir men up to speak in any kind of them. * 1.73 But we are to take notice that those things are accounted wit when spoken against Religion, which would have been non∣sense and contradictions if spoken for it. And certainly no∣thing could be more absurdly said, than for the same men to make all the imaginations we have of things to come in by our senses, and yet to say that the mind of man can have those things in it, which he never learnt or heard. If this supposi∣on were true we might invert that saying of a 1.74 Festus to St. Paul much learning hath made thee mad; for then madness or that which is the next to it, a great heat of brain, would * 1.75 make men the most learned. If this were true, there would be a much easier way of attaining to speak in the languages of all nations than that which many take to gain a very few of them: for the heightening of Phancy either by Wine, or a degree of madness would inspire men with skill in tongues to a miracle.

2. But supposing such a thing possible, which is far from being so, yet it is very remote from our present case; for the Apostles made it manifest to all persons that they were far enough from being inspired with the vapours of wine or touch∣ed * 1.76 with any Enthusiastick madness. They spake with strange tongues, but in such a manner as convinced great numbers of their hearers of the excellency of that doctrine which was de∣livered by them. As St. Paul answered Festus, b 1.77 I am not mad most noble Festus, but speak forth the words of truth and soberness; so they did not speak incoherent and insignificant words which madness makes men do, nor any mean and trivi∣al things, meerly for ostentation of their gifts, but they spake though with divers tongues, c 1.78 the great or wonderful things of God: So their auditors confessed with admiration. * 1.79 These are not the effects of Wine or Madness as St. Peter at large proves, against the unreasonable cavils of some d 1.80 who mocked and said they were full of new wine. Which he doth with so great success that the same day 3000 persons disown∣ed * 1.81 their former course of life and embraced Christianity. Surely, madness was never more infectious, never made men more wise and sober, than this did, if the Apostles were acted only by that. When was there ever better and more weighty sense spoken by any, than by the Apostles after the day of Pente∣cost? With what reason do they argue, with what strength * 1.82 do they discourse, with what a sedate and manly courage do they withstand the opposition of the Sanhedrin against them? they never fly out into any extravagant passion, never betray any weakness or fear: but speak the truth with boldness and

rejoyce when they suffer for it. It could be no sudden heat which acted them on the day of Pentecost, for the same Spirit * 1.83 and power continued with them afterwards: they lived and acted by vertue of it, so that their life was as great a mira∣cle, as any that was wrought by them. Their zeal was great but regular, their devotion servent and constant, their conversation honest and prudent, their discourses in∣flaming and convincing, and the whole course of their lives breathed nothing but glory to God, and good will towards men. If they are called to suffer for their Religion, with what constancy do they own the truth, with what submission do they * 1.84 yield to their persecutors, with what meekness and patience do they bear their sufferings! If differences arise among Chri∣stians, with what care do they advise, with what caution do they direct, with what gentleness do they instruct, with what tenderness do they bear with diffenters, with what earnestness do they endeavour to preserve the peace of the Christian Church! when they are to plant Churches, how ready to go about it, how diligent in attending it, how watchful to pre∣vent all miscarriages among them! When they write Epistles to those already planted, with what Authority do they teach, * 1.85 with what Majesty do they command, with what severity do they rebuke, with what pity do they chastise, with what vehemency do they exhort, and with what weighty arguments do they perswade all Christians to adorn the doctrine of God their Saviour in all things! So that such persons who after all these things can believe that the Apostles were acted only by some extravagant heats may as easily perswade themselves that men may be drunk with sobriety, and mad with reason, and debauched with goodness. But such are fit only to be treated in a dark room, if any can be found darker than their under∣standings * 1.86 are.

2. But yet there may be imagined a higher sort of madness than these men are guilty of. viz. That when men are con∣vinced that these things could not be done by meer Mechanical causes, then they attribute them to the assistance of Spirits, but not to the holy and divine, but such as are evil and impure. A madness so great and extravagant, that we could hardly imagine that it were incident to humane nature, unless the Scripture had told us that some had thus blasphemed the son of man, and either had or were in danger of blaspheming the * 1.87 Holy Ghost too. And this is properly blaspheming the Holy Ghost, (which was not given, as our text tells us, till after Christs ascension) when men attribute all those miraculous gifts which were poured out upon the Apostles in confirmation

of the Christian doctrine to the power of an unclean Spirit. * 1.88 For so the Evangelist St. Luke, when he mentions the a 1.89 blas∣phemy against the Holy Ghost which shall not be forgiven imme∣diately subjoyns; their bringing the Apostles to the Synago∣gues and Magistrates and Powers; and adds, that the Holy Ghost, (even that which they so blasphemed in them) should teach them in that same hour what they ought to say. I deny not but the attributing the miraculous works of Christ who had the Holy Spirit without measure, to an evil Spirit was the same kind of sin; but it received a greater aggravation after the resurrection of Christ from the dead, and the miraculous * 1.90 effusion of the Holy Ghost upon the Apostles. For now the great confirmation was given to the truth of all that Christ had said before; he had some times concealed his miracles and for∣bid the publishing of them: and to such he appeared but as the son of man, of whom it is said b 1.91 that had they known him they would not have crucified the Lord of Glory: and St. Peter more expresly; c 1.92 and now Brethren I wote that through ignorance you did it as did also your Rulers. But now since his resurrection and ascension when God by the effusion of the Holy Ghost hath given the largest and fullest Testimony to the * 1.93 doctrine of the Gospel; if men after all this shall go on to blaspheme the Holy Ghost, by attributing all these miracles to a Diabolical power, then there is no forgiveness to be expected either in this world, or the world to come, Because this argues the greatest obstinacy of mind, the highest contempt of God, and the greatest affront that can be put upon the Testimony of the holy Spirit; for it is charging the Spirit of truth to be an evil and a lying Spirit. By which we see what great weight and moment the Scripture lays upon this pouring out of the Holy Ghost on the Apostles, and what care men ought to * 1.94 have how they undervalue and despise it, and much more how they do reproach and blaspheme it. They might as well imagine that light and darkness may meet and embrace each other, as that the infernal Spirits should imploy their power in promoting a doctrine so contrary to their interest? For Heaven and Hell cannot be more distant, than the whole design of Christianity is from all the contrivances of wicked Spirits. How soon was the Devil's Kingdom broken, his Temples demolished, his oracles silenced, himself baffled in his great design of deceiving mankind when Christianity prevailed in the * 1.95 world? Having thus far asserted the truth of the thing viz. that there was such an effusion of the Holy Spirit, now come to consider.

2. The nature of it as it is represented to us by Rivers of

living waters flowing out of them that believe: by which we * 1.96 may understand

• 1. The plenty of it called Rivers of waters.
• 2. The benefit and usefulness of it to the Church.

1. The plentifulness of this effusion of the Spirit; there had been some drops, as it were, of this Spirit which had fallen upon some of the Jewish nation before; but those were no more to be compared with these rivers of waters, than the waters of Siloam which run softly, with the mighty River Euphra∣tes. What was the Spirit which Bezaleel had to build the a 1.97 Tabernacle with, if compared with that Spirit which the * 1.98 Apostles were inspired with for building up the Church of God? what was that b 1.99 Spirit of Wisdom which some were filled with to make garments for Aaron, if compared with that Spirit of Wisdom and Revelation which led the Apostles into the knowledge of all Truth? What was that Spirit of Courage which was given to the Iudges of old, if compared with that Spirit which did convince the world of sin, of righteousness, and of judgement? What was that Spirit of Moses which was communicated to the 70. elders, if compared with that Spirit of his son, which God hath shed abroad in the hearts of his * 1.100 people? What was that Spirit of prophesie, which inspired some Prophets in several ages, with that c 1.101 pouring out of the Spirit upon all flesh; which the Apostle tells us was accom∣plished on the day of Pentecost? But these Rivers of Waters though they began their course at Ierusalem upon that day, yet they soon overflowed the Christian Church in other parts of the world. The sound of that rushing mighty wind was soon heard in the most distant places: and the fiery tongues in∣slamed the hearts of many who never saw them. These gifts being propagated into other Churches, and many other tongues * 1.102 were kindled from them as we see how much this gift of tongues obtained in the Church of Corinth: And so in the History of the Acts of the Apostles, we find after this day how the Holy Ghost fell upon them which believed, and what mighty signs and wonders were done by them.

2. The benefit and usefulness of this effusion of the Spirit; like the Rivers of Waters that both refresh and enrich, and thereby make glad the City of God. The coming down of the Spirit was like d 1.103 the pouring water upon him that is thirsty, and floods upon the dry ground▪ Now e 1.104 God opened * 1.105 the Rivers in high places, and fountains in the midst of the valleys; that the poor and needy who seek water might be re∣freshed, and they whose tongues failed for thirst might satisfy themselves with living water. These are some of the lofty ex∣pressions

whereby the Courtly Prophet Isaiah sets forth the great * 1.106 promise of the spirit; none better befitting the mighty advan∣tages the Church of God hath ever since enjoyed by the pouring out of the spirit than these. For the fountain was opened in the Apostles, but the streams of those Rivers of living water have run down to our Age: not confined within the banks of Tiber, nor mixing with the impure waters of it; but preserved pure and unmixed in that sacred doctrine contained in the Holy Scripture. Within those bounds we confine our faith, and are not moved by the vain discourses of any who pretend to dis∣cover a new Fountain head to these waters at Rome; and * 1.107 would make it impossible for them to come down to us through any other Channel but theirs. But supposing they had come to us through them, have they thereby gotten the sole disposal of them, that none shall tast but what and how much they please? and must we needs drink down the filth and mud of their Chan∣nel too? As long as they suffer us to do what Christ hath commanded us to do, viz. a 1.108 to take of these waters of life freely we do our own duty and quarrel not with them. But if they go about to stop the passage of them, or adulterate them with some forrain mixture, or strive with us as the Herdsmen of * 1.109 Gerar did with Isaac's Herdsmen saying the b 1.110 Water is ours, then if the name of the well be Esek, if contentions do arise, the blame is not ours; we assert but our own just right against all their encroachments. For as Isaac pleaded c 1.111 that he only digged again the wells of water which they had digged in the days of Abraham his Father, and although the Philistins had stopped them after the death of Abraham, yet that could be no hindrance to his right, but he might open them again, and call their names after the names by which his Father had called them. So that is the substance of our Plea, we pretend * 1.112 to nothing but to clear the passage which they have stopped up and was left free and open for us in the time of the Apostles and Fathers; we desire not to be imposed upon by their later usurpations: we plead for no more but that the Church of God may have the same purity and integrity which it had in the primitive times, and that things may not only be called by the names by which the Fathers have called them; but that they may be such as the Fathers have left them. But otherwise let them boast never so much of the largeness of their stream, of the Antiquitity of their Channel, of the holiness of their waters, * 1.113 of the number of their Ports and the riches of their trading; nay and let them call their stream by the name of the Ocean too (if they please), yet we envy them not their Adma•• and Pharpar and all the Rivers of Damascus, so we may sit down quietly

by these living waters of Iordan. We are contented with the * 1.114 miracles which the Apostles wrought without forging or be∣lieving new ones; we are satisfied with the gift of strange tongues which they had, we know no necessity now of speaking much less of praying in an unknown tongue: we believe that Spirit infallible which inspired the Apostles in their holy writtings and those we acknowledge, embrace and I hope are willing to dye for: But if any upstart Spirit pretend to sit in an infallible chair, we desire not to be brought under bondage to it, till we see the same miracles wrought by vertue of it, which were wrought by the Apostles to attest their infalli∣bility. * 1.115

3. The last thing to be spoken to, is, the season that this effusion of the Spirit was reserved for, which was after the glo∣rious ascension of Christ to Heaven. This was reserved as the great Donative after his Triumph over Principalities and Powers, when he was ascended up on high he sends down the greatest gift that ever was bestowed upon mankind viz. this gift of his Holy Spirit. Hereby Christ discovered the great∣ness of his purchase, the height of his Glory, the exercise of his Power, the assurance of his Resurrection and Ascension: * 1.116 and the care he took of his Church and People; by letting them see that he made good his last promise to them of sending them another Comforter who should be with them to assist them in all their undertakings, to direct them in their doubts, to plead their cause for them against all the vain oppositions of men. And he should not continue with them for a little time as Christ had done, but he should abide with them for ever i. e. so as not to be taken from them as himself was, but should remain with them, as a pledge of his love, as a Testimony of his truth, as an earnest of Gods favour to them now, and their * 1.117 future inheritance in heaven; for he should comfort them by his presence, guide them by his counsel, and at last bring them to glory.

Nothing now remains but that as the occasion of our re∣joycing on this day doth so much exceed that of the Jews at their ceremony of pouring out the water; so our joy should as much exceed in the nature and kind of it the mirth and jollity which was then used by them. With what joy did the Israelites when they were almost burnt up with thirst in the wilderness cast of the pleasant streams which issued out of the * 1.118 rock? a 1.119 that rock saith the Apostle was Christ and the gifts of the Spirit are that stream of living water which flows from him, and shall not we express our thankfulness for so great and unvaluable a mercy? Our joy cannot be too great

for such a gift as this so it be of the nature of it i. e. a spiritual * 1.120 joy. The Holy Ghost ought to be the Fountain of that joy which we express for Gods giving him to his Church. Let us not then affront that good Spirit, while we pretend to bless God for him let us not grieve him by our presumptuous sins, nor re∣sist his motions in our hearts by our wilful continuance in them. The best way we can express our thankfulness is by yielding up our selves to be guided by him in a holy life, and then we may be sure our joy shall never end with our lives, but shall be con∣tinued with a greater fulness for ever more. * 1.121 * 1.122 * 1.123 * 1.124

Notes

• * 1.1

  Serm. IX.
• * 1.2

  A
• * 1.3

  B
• * 1.4

  C
• * 1.5

  D
• a 1.6

  Gen. 1. 2.
• * 1.7

  E
• * 1.8

  A
• a 1.9

  Acts 2. 2.
• b 1.10

  V. 38.
• * 1.11

  B
• * 1.12

  C
• * 1.13

  L' Empereur in Middoth. p. 67. Buxtorf. Lex. Rabb. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hackspan. disp. Philolog. p. 488. Tremel. in not. ad Syr. N.
• * 1.14

  D
• c 1.15

  v. Buxtorf.
• d 1.16

  Esai. 12. 3.
• * 1.17

  E
• * 1.18

  A
• * 1.19

  B
• * 1.20

  C
• a 1.21

  Heb 2. 4.
• b 1.22

  1 Cor. 12. 6. 11.
• * 1.23

  D
• * 1.24

  E
• * 1.25

  A
• * 1.26

  B
• * 1.27

  C
• * 1.28

  D
• a 1.29

  Matth. 14. 29.
• * 1.30

  E
• b 1.31

  Job. 9. 8.
• c 1.32

  2 Kings 2. 11.
• d 1.33

  Psal. 104. 4.
• * 1.34

  A
• a 1.35

  Dan. 3. 25, 26.
• * 1.36

  B
• * 1.37

  C
• * 1.38

  D
• * 1.39

  E
• * 1.40

  A
• a 1.41

  Joh 4. 46, 53.
• b 1.42

  Matth. 8. 6, 13.
• * 1.43

  B
• c 1.44

  Acts 5. 15. 19. 12.
• * 1.45

  C
• * 1.46

  D
• * 1.47

  E
• * 1.48

  A
• * 1.49

  B
• * 1.50

  C
• * 1.51

  D
• * 1.52

  E
• * 1.53

  A
• a 1.54

  Act. 10. 9, 12.
• * 1.55

  B
• * 1.56

  C
• b 1.57

  Dialog. 54. Doemoniacis.
• c 1.58

  Pomponat. de Incantat. c. 4. p. 53.
• * 1.59

  D
• d 1.60

  Acts 19. 11, 12.
• * 1.61

  E
• a 1.62

  Mark 13. 58.
• * 1.63

  A
• b 1.64

  Matth. 6. 5.
• * 1.65

  B
• c 1.66

  Act. 4 20.
• d 1.67

  Revel. 2. 2.
• e 1.68

  2 Cor. 13.
• * 1.69

  C
• * 1.70

  D
• * 1.71

  E
• f 1.72

  Vania. Dial. 54. p. 407.
• * 1.73

  A
• a 1.74

  Act. 26. 24.
• * 1.75

  B
• * 1.76

  C
• b 1.77

  Act. 26. 25.
• c 1.78

  Act. 2. 11.
• * 1.79

  D
• d 1.80

  V. 13.
• * 1.81

  V. 41.
• * 1.82

  E
• * 1.83

  A
• * 1.84

  B
• * 1.85

  C
• * 1.86

  D
• * 1.87

  E
• * 1.88

  A
• a 1.89

  Luke 12. 10.
• * 1.90

  B
• b 1.91

  1 Cor. 2. 8.
• c 1.92

  Act. 3. 17.
• * 1.93

  C
• * 1.94

  D
• * 1.95

  E
• * 1.96

  A
• a 1.97

  Exod. 31. 3.
• * 1.98

  B
• b 1.99

  Exod. 28 3.
• * 1.100

  C
• c 1.101

  Act. 2. 16, 17.
• * 1.102

  D
• d 1.103

  Isa. 44. 3.
• e 1.104

  Isa. 41. 18.
• * 1.105

  E
• * 1.106

  A
• * 1.107

  B
• a 1.108

  John7. 37. Revel. 22. 17.
• * 1.109

  C
• b 1.110

  Gen. 26. 20.
• c 1.111

  V. 18.
• * 1.112

  D
• * 1.113

  E
• * 1.114

  A
• * 1.115

  B
• * 1.116

  C
• * 1.117

  D
• * 1.118

  E
• a 1.119

  1 Cor. 10. 4.
• * 1.120

  A
• * 1.121

  B
• * 1.122

  C
• * 1.123

  D
• * 1.124

  E