XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

[illustration] blazon or royal coat of arms of England and Wales

HONI •…•…T QVI MAL Y PENSE

A SERMON Preached on Whitsunday.

JOHN 16.13.

Howbeit, when He the spirit of truth is come, he will lead you into all truth.

WHen the spirit of truth is come, &c. and behold he is come already, and the Church of Christ in all a∣ges hath set apart this day for a memoriall of his coming; a memoriall of that miraculous and un∣usuall sound, that rushing wind, those cloven tongues of fire, And there is good reason for it, that it should be had in everlasting remembrance: For as he came then in solemn state upon the Disciples, in a manner seen & heard, so he comes, though not so visibly, yet effectually to us, upon whom the ends of the world are come, that we may remem∣ber it: though not it a mighty wind, yet he rattles our hearts toge∣ther; though no house totter at his descent, yet the foundations of our souls are shaken; no fire appears, yet our breasts are inflamed; no cloven tongues, yet our hearts are cloven asunder; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every day to a Christian is a day of Pentecost; his whole

life a continued holy-day, wherein the Holy Ghost descends both as an Instructer and a Comforter, secretly and sweetly by his word characterizing the soul, imprinting that saving knowledge, which none of the Princes of this world had, not forcing, not drawing by violence, but sweetly leading, and guiding us into all truth. When He the spirit of truth is come, &c.

In which words we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Epiphany, or Apparition of the blessed Spirit, as Nazianzen speaks, or rather the promise of his coming and appearance; and if we well weigh it, there is great reason that the Spirit should have his Advent, as well as Christ his, that he should say, Lo I come, Psal. 40. For in the volume of the book it is written of him, that the spirit of the Lord should rest upon him, Es. 11.2. and I will pour out my spirit upon all flesh, Joel 2.28. Christus legis, Spiritus Sanctus Evangelii complementum, Christs Ad∣vent for the fulfilling of the Law, and the Spirits for the fulfilling and compleating of the Gospel; Christs Advent to redeem the Church, and the Spirits Advent to teach the Church; Christ to shed his blood, and the Spirit to wash and purge it in his blood; Christ to pay down the ransome for us Captives, and the Spirit to work off our fetters; Christ to preach the acceptable year of the Lord, and the Spirit to interpret it, for we may soon see, that the one will little availe without the other; Christs Birth, his Death, and Passi∣on, Chists glorious Resurrection, but a story in Archivis, good newes sealed up, a Gospel hid, till the Spirit come and open it, and teach us to know him, * 1.1 and the vertue and power of his Resurrection, and make us conformable to his death.

This is the summe of these words, and in this we shall passe by these steps or degrees. First, carry our thoughts to the promise of the Spirits Advent, the miracle of this day, cùm venerit, when the spirit of truth comes; in a sound to awake them, in wind to move them, in fire to enlighten and warm them, in tongues to make them speak. Secondly, consider 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the work and employment of the Holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall lead you into all truth.

In the first we meet with 1. nomen personae, (if we may so speak) a word pointing out to his person, the demonstrative pronoune ille, when he shall come. 2. Nomen naturae, a name expressing his nature, he is a spirit of truth, and then we cannot be ignorant whose spirit it is.

In the second we shall find Nomen officii, a name of office and ad∣ministration, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word, from whence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lea∣der or conducter in the way, for so the Holy Ghost vouchsafed to be their leader and conducter, that they might not erre, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

keep on in a strait and even course in the way.

And in this great office of the Holy Ghost, we must first take notice of the lesson he teacheth; it is Truth. Secondly, the large ex∣tent of this lesson, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he leads into all truth. Thirdly, The method and manner of his discipline, which will neerly concern us to take notice of; it is ductus, a gentle and effectuall leading; he drives us not, he drawes us not by violence, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word here; he takes, as it were, by the hand, and guides and leads us into all truth.

Cùm venerit ille spiritus veritatis, When He the spirit of truth, &c.

And first, though we are told by some, that where the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is added to fo, there we are to understand the person of the Holy Ghost, yet we rather lay hold on the pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ille, when he the spirit of truth shall come, he shall lead you; which points out to a distinct person: For if with Sabellius he had onely meant some new motion in the Disciples hearts, or some effect of the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had been enough, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He, designes a certain person; and ille he, in Christs mouth, a distinct person from himself. Besides, we are taught in the Schools, Actiones sunt suppositorum, actions and ope∣rations are of persons; now in this verse Christ sayes that he shall lead them; and before he shall reprove the world; and in the prece∣dent chapter he shall testifie of me, which are proper and peculiar ope∣rations of the blessed Spirit, and bring him in a distinct person from the Father and the Son. And therefore S. Augustine rests upon this dark and generall expression. The Holy Ghost communicates both of the Father and the Son, is something of them both, whatsoever we may call it; whether we call him the Consubstantiall and Coeter∣nall communion and friendship of the Father and the Son; or with Gerson, and others of the Schools, Nexum Amorosum, the Essentiall Love, and Love-knot of the undivided Trinity.

But we will wave these more abstruse and deeper speculations, in which, if we speak not in the Spirits language, we may sooner lose than profit our selves, and speak more than we should, whilest we are busie to raise our thoughts and words up to that which is but enough: It will be safer walking below amongst those observations, which as they are more familiar and easy, so are they more usefull, and take what oare we can find with ease, than to dig deeper in this dark mine, where if we walk not warily, we may meet with poyso∣nous fogs and damps instead of treasure.

We will therefore in the next place enquire why he is called the

Spirit of Truth, for divers attributes he hath; he is called the Spirit of Adoption, Rom. 8.15. the Spirit of Faith, 2 Cor. 4.13. the Spirit of Grace, of Love, of Joy, of Zeale; for where he worketh, Grace is ope∣rative, our Love is without dissimulation; our Joy is like the joy of heaven, as true, though not so great; our Faith a working faith, and our Zeal a coale from the Altar, kindled from his fire; not mad and raging, but according to knowledge; he makes no shadowes, but substances; no pictures but realities; no appearances but truths; a Grace that makes us highly favoured, a precious and holy Faith, full and unspeakable Love, ready to spend it self, and zeal to consume us; of a true existence, being from the spirit of God, who alone truly is: but here the spirit of Truth, yet the same spirit that planteth grace and faith in our hearts, that begets our Faith, cilates our Love, works our Joy, kindles our Zeal, and adopts us in Regiam familiam, into the Royall Family of the first-born in Heaven: but now the spirit of Truth was more proper; for to tell men perplext with doubts, that were ever and anon (and sometimes when they should not) asking questions of such a Teacher, was a seal to the promise, a good assurance they should be well taught, that no difficulty should be too hard, no knowledge too high, no mystery too dark and ob∣scure for them, but Omnis veritas, all truth should be brought forth and unfolded to them, and have the vayle taken from it, and be laid open and naked to their understanding.

Let us then look up upon and worship this spirit of Truth, as he thus presents and tenders himself unto us, as he stands in opposition to two great enemies to Truth; as 1. Dissimulation, 2. Flattery; and then, as he is true in the lessons which he teacheth, that we may pray for his Advent, long for his coming, and so receive him when he comes.

And first, dissemble he doth not, he cannot; for dissimulation is a kind of cheat, or jugling, by which we cast a mist before mens eyes, that they cannot see us; it brings in the Divel in Samuel's mantle, and an enemy in the smiles and smoothness of a friend; it speakes the language of the Priest at Delphos, playes in ambiguities, promises life, * 1.2 when death is neerest, and bids us beware of a chariot, when it means a sword, No, this spirit is an enemy to this, because a spirit of truth, and hates these in volucra dissimulationis, this folding and involvednesse, these clokes and coverts, these crafty conveyan∣ces of our own desires to their end, under the specious shew of inten∣ding good to others; and they by whom he speaks, are like him, and speak the truth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.3 in the simplicity and godly sincerity of the spirit, not in craftinesse, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, handling the Word of God deceitfully, * 1.4 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in the slight of men, throwing a Die, & what cast you would have them, no∣ting

their Doctrine to men and the times, that is, not to men and the times, but to their own ends, telling them of Heaven, * 1.5 when their thoughts are in their purse. This holy spirit of Truth flies all such deceit, and removes himself far from the thoughts which are without un∣derstanding, and will not acquit a dissembler of his words; there is no∣thing of the Divels method, nothing of the Die, or hand, no win∣dings nor turnings in what he teacheth, but verus vera dicit, being a spirit of truth, he speaks the truth, and nothing but he truth, and for our behoof and advantage, that we may believe it, and build up∣on it, and by his discipline raise our selves up to that end, for which he is pleased to come and be our teacher.

And as he cannot dissemble, so in the next place, flatter us he cannot; the inseparable mark and character of the evill spirit, qui ar∣ridet ut saeviat, who smiles upon us, that he may rage against us, lifts us up that he may cast us down; whose exaltations are foiles, whose favours are deceits, whose smiles and kisses are wounds; for flattery is as a glasse for a fool to look upon, and so become more fool than before; it is the fools eccho, by which he hears himself at the re∣bound, and thinks the wiseman spoke unto him; and it proceeds from the father of lies, not from the spirit of truth; who is the same yesterday, and to day, and for ever; who reproves drunkennesse, though in a Noah; adultery, though in a David; want of faith, though in a Peter, and layes our sins in order before us: his precepts are plain, his law is in thunder, his threatnings earnest and vehement; he calls Adam from behind the bush, strikes Ananias dead for his hypocrisie, and for lying to the holy Spirit deprives him of his own. Thy excuse to him is a libell, thy pretence fouler than thy sin; thy false worship of him is blasphemy, and thy form of godlinesse open impiety; and where he enters the heart, Sin (which is the greatest errour, the grossest lye) removes it self, heaves and pants to go out, knocks at our breast, and runs down at our eyes, and we hear it speak in sighs and grones unspeakable, and what was our delight, becomes our torment. In a word, he is a spirit of truth, and neither dissembles, to decieve us, nor flatters, that we may deceive our selves; but ve∣rus vera dicit, being truth it self, tells us what we shall find to be most true, to keep us from the dangerous by-paths of errour and mispri∣sion, in which we may lose our selves, and be lost for ever.

And this appears, & is visible in those lessons and precepts which he gives, which are so harmonious, so consonant, so agreeing with them∣selves, and so consonant and agreeable to that Image after which we were made, to fit and beautifie it when it is defaced, and repaire it when it is decayed, that so it may become in some proportion: & mea∣sure like unto him that made it: for this spirit doth not set up one pre∣cept against another, nor one text against another; doth not disanul his

promises in his threats, nor check his threats with his promises; doth not forbid all Feare in confidence, nor shake our confidence, when he bids us feare; doth not set up meeknesse to abate our zeale, nor kindles zeale to consume our meeknesse; doth not teach Christian li∣berty, to shake off obedience to Government, nor prescribes obedi∣ence, to infringe and weaken our Christian liberty. This spirit is a spirit of truth, and never different from himself, never contradicts himself, but is equall in all his wayes; the same in that truth which pleaseth thee, and that which pincheth thee; in that which thou consentest to, and that which thou runn••st from; in that which will rayse thy spirit, and that, which will wound thy spirit: And the rea∣son why men who talk so much of the spirit doe fall into grosse and pernicious errors, is from hence, that they will not be like the spirit in this, equall, and like unto themselves in all their wayes; that they lay claime to him in that Text which seemeth to comply with their humour, but discharge, and leave him in that which should purge it; that upon the beck, as it were, of some place of Scripture, which upon the first face and appearance, looks favourably upon their pre∣sent inclinations, they run violently on this side, animated and po∣sted on by that which was not in the Text, but in their lusts and fancy, and never look back upon other testimonies of divine Autho∣rity, that Army of evidences, as Tertullian speaks, which are openly prest out and marshall'd against them, which might well put them to a halt and deliberation; which might stay and drive back their intention, and settle them at last in the truth, which consists in a moderation betwixt two extremes: For we may be zealous, and not cruell; we may be devout, and not superstitious; we may hate Idolatry, and not commit Sacriledge; we may stand fast in our Chri∣stian liberty, and not make it a cloak of maliciousnesse; if we did follow the spirit in all his wayes, who in all his wayes is a Spirit of truth; for he commandeth zeale, and forbids Rage; he commends devotion, and forbids superstition; he condemns Idolatry, yea, and condemns sacriledge; he preacheth liberty, and preacheth obedience to supe∣riours, and in all is he same spirit.

And this spirit did come, * 1.6 and Christ did send him; and in the next place, to this end he came, to be our leader, to guide us in the wayes of truth, to help our infirmities, to be our conduct, to carry us on to the end; which is nomen officii, the name of his office, and Admi∣nistration, which one would think, were but a low office for the spi∣rit of God, and yet these are magnalia spiriûts, the wonderfull things of the spirit, and doe no lesse proclaime his divinity then the Crea∣tion of the world; we wonder the blind should see, the lame goe, the deaf heare, the dead be raysed up, but doth it not follow, pauperes Evangelizantur, * 1.7 the poore receive that Gospel? weigh it well, and in the Ballance of the fanctuary, as great a miracle as the former.

And this his Advent and coming was free and voluntary, and though he was sent from the Father, and the sonne, yet sponte venit, he came of his own accord, and he not onely comes, but sends him∣self, say the schooles, as he dayly works those changes and alterations in his creature. These words to be sent, and to come, and the like, * 1.8 are not words of diminution or disparagement: He came in no ser∣vile manner, but as a Lord; as a friend, from a friend as in a letter, the very mind of him that sent it; which shewes an agreement, and concord with him that sent him, but implyes no inferiority, no de∣gree of servility or subjection. Yet some there have been, who have stumbled at the shadow which this word hath cast, or indeed at their own, and for this made him no more then a Creature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a su∣pernumerary God, brought in to serve, and minister, and no distinct person of the blessed Trinity. But what a grosse error, what foule ingratitude is this, to call his goodnesse servility? his coming to us, submission and obedience? and count him not a God, because by his gracious operation, he is pleased to dwell in men, and make them his Tabernacle? why may we not as warrantably conceive so of either person? For God (with reverence to so high a Majesty) serves us more then we doe him, who are nothing, but by his breath and power; he serves us every day, nay, he Feedeth they young Ravens that call upon him. He knocks at our doores, he intreats, waits, suffers, commands us to serve one another, commands his Angels to serve, & minister unto us; res rationes{que} nostras curat, he keeps our Accounts numbers our teares, watcheth our prayers, in our misery in the deepest dungeon he is with us. And these are no disparagements, but Argu∣ments of his excellency, and infinite goodnesse, and faire lessons to us, not to be wanting to our selves, and our brethren, who have God himself thus carefully waiting upon us; and to remember us, that to serve our brethren, is to exalt and advance and rayse us up to be like unto him. When we wash our brethrens feet, when we bind up their wounds, when we sit down in the dust with them, when we visit them in prison, and minister to them on their bed of sicknesse, we may think we debase our selves, and doe decrease as it were; but it is our honour, our Crown, our conformity to him, who was the ser∣vant of God, and our servant, and made himself like unto us, that he might serve us in his flesh, and doth so to the end of the world invisibly by his spirit. Tis the spirits honour to be sent, to be a lea∣der, a conduct, and though sent he be, yet he is as free an Agent as the sonne, and the sonne as the Father. Tertullian calls him Christi vicarium, Christs vicar here on earth to supply his place; but that argues no inequality, for then the sonne too must be unequall to the Father; for his Angel, his Messenger he was, and went about his fathers businesse. And to conclude this; in a farr remote, and more qualifyed sense we are his vicars, his deputies, his Stewards here on earth, and 'tis no servility, 'tis our honour and glory to doe

his business to serve one another in love, to be Servants, to be An∣gels (I had almost said) to be holy Ghosts one to another? * 1.9 As my Father sent me, saith our Saviour to his Disciples, so send I you, and he sends us too, who are Haereditarii Christi Discipuli, Christs Disci∣ples by inheritance and succession, that every one as he is endowed from above, should serve him, by serving one another; and though our serving him cannot deserve that name, yet is he pleased to call it helping him; that we should help him to feed the hungry, to guide the blind, and teach the ignorant, and so be the Spirits Vicars, as he is Christs; that Christ may fill us more and more with his spi∣rit, which may guide and conduct us through the manifold errors of this life, through darkness and confusion, into that truth which may lead us to bliss.

* 1.10 For as he is a spirit of Truth, so in the next place, the lesson which he teacheth is Truth, even that truth, which is an Art, (Saint Austin calls it so) and a law to direct and confine all other Arts, quâ praee∣unte seculi fluctus calcamus, which goes before us in our way, and through all the surges of this present world, brings us to the presence of God, who is truth is self; a truth, which leads us to our Origi∣nall, to the Rock, out of which we were hewen, and brings us back to our God, who made us not for the vanities of this world, but for himself; an Art to cast down all Babells, all towring and lofty ima∣ginations, which present unto us falshoods for truths, appearances for realities, plagues for peace; which scatter and divide our soules, powre them out upon variety of unlawfull objects, which deceive us in the very nature, and end of things. For as this spirit brought life and immortality to light, 2 Time. 1.10. (for whatsoever the prophets and great Rabbies had spoken of immortality, was but darknesse in comparison of this great light) so it also discovered the errors, and horror of those follies which we lookt upon with love and admira∣tion, as upon heaven it self. What a price doth luxury place on wealth and riches? what horror on nakednesse and poverty? How doth a jewell glitter in my eyes, and what a slurr is there upon virtue? what Glory doth the pomp of the world present, and what a sad and sullen aspect hath righteousnesse? How is God thrust out, and every Idol, every vanity made a God? but the truth here, which the spirit teacheth, discovers all, pulls off the vayle, shewes us the true countenance and face of things, that we may not be deceived; shewes us vanity in riches, folly in honour, death and destruction in the pomp of this world; makes poverty a blessing, and misery happinesse, and death it self a passage to eternity; placeth God in his Throne, and man where he should be, at his footstoole, bowing before him, which is the readiest way to be lifted up unto him, and to be with him for evermore. In a word, a truth of power to unite us to our God, that brings with it the knowledge of Christ, the wis∣dome

of God, which presents those precepts and doctrines which lead to happinesse; a truth that goes along with us in all our wayes, waits on us on our bed of sicknesse, leaves us not at our death, but followes us, and will rise again with us unto judgement, and there either acquit or condemn us, either be our Judge or Advocate. For if we make it our friend here, it shall then look lovely on us, and speak good things for us; but if we despise it, and put it under our basest desires and vile affections, it will then fight against us, and tri∣umph over us, and tread us down into the lowest pit. Christ is not more gracious then this truth to them that love it; but to those who will not learne, shall be Tribulation and anguish; the Sun turn'd into Bloud, the world on fire, the voyce of the Archangel, the Trump of God, the severe countenance of the Judge will not be more ter∣rible then this truth to them that have despised it. For Christ Jesus shall judge the secrets of the heart, acquit the just, condemn the im∣penitent, according to this truth which the spirit teacheth, accor∣ding, saith Saint Paul, to my Gospel, Rom. 2.16.

* 1.11 This is the lesson, The spirit teacheth truth; let us now see the ex∣tent of it, which is large and universall; for the spirit doth not teach us by halves, doth not teach some truths and conceal others, but teacheth all truth, makes his disciples and followers free from all errors that are dangerous, and full of saving knowledge. For saving knowledge is all indeed, that truth which brings me to my end, is all, and there is nothing more to be known; I desired to know nothing but Christ and him crucified, saith S. Paul, 1 Cor. 2.2. here his desire hath a Non ultra; this truth is all, this joyns heaven and earth together, God and man, mortality and immortality, misery and happiness in one, drawes us neer unto God, and makes us one with him. This is the Spirits lesson, Commentum Divinitatis, the invention of the di∣vine Spirit, as faith is called the gift of God, not onely because it is given to every believer, (and too many are too willing to stay till it be given) but because this spirit first found out the way to save us by so weak a means as Faith.

And as he first found it out, so he teacheth it, and leaves out nothing, not a tittle, not an Iota, which may serve to compleat & per∣fect this Divine Science. In the book of God are all our members written; All the members? yea, and all the faculties of our soul; and in his Gospel, his Spirit hath framed rules and precepts to order and regulate them all in every act, in every motion, and inclination; which if the Eye offend, pluck it out, if the Hand, cut it off; which limit the understanding to the knowledg of God, which bind the will to obedience, and moderate & confine our Affections, level our hope, fix our joy, stint our sorrow, which frame our speech, compose our gesture, fashion our Apparel, set and methodize our outward behavi∣our.

Instances in Scripture, in every particular, are many and obvious; and what should I more say; for the time would faile me to men∣tion them all: In a word then, this truth, which the spirit teacheth, is fitted to the whole man, fitted to every member of the body, to every faculty of the soule, fitted to us in every condition, in every relation; it will reign with thee, it will serve with thee, it will manage thy riches, it will comfort thy poverty, ascend the throne with thee, and sit down with thee on the dunghill; it will pray with thee, it will fast with thee, it will labour with thee, it will rest and keep a Sabbath with thee; it will govern a Church, it will order thy Fa∣mily; it will raise a kingdome within thee, it will be thy Angel to carry thee into Abrahams bosome, and set a crown of glory upon thy head. And is there yet any more? or what need more than that which is necessary? There can be but one God, one Heaven, one Religion, one way to blessednesse, and there is but one Truth, and that is it which the Spirit teacheth; and this runs the whole compass of it, directs us not onely ad ultimum, sed usque ad ultimum, not onely to that which is the end, but to the means, to every step, and passage, and approch, to every help and advantage towards it, and so unites us to this one God, gives us right to this one Heaven, and brings us home to that one end for which we were made. And is there yet any more?

Yes, particular cases may be so many and various, that they cannot all come within the compass of this truth, which the spirit hath plainly taught; 'tis true, but then, for the most part they are cases of our own making; cases which we need not make, cases sometimes raised by weakness, sometimes by wilfulness, sometimes even by sin it self, which reignes in our mortall bodies, and to such, this lesson of the Spirit is as an Ax to cut them, off. But be their Originall what it will, if this truth reach them not, or if they bear no Analogy or affinity with that which the Spirit hath taught, nor de∣pend upon it by any evident and necessary consequence, they are not to be reckoned in the number of those which concern us, be∣cause we are assured that he hath led us into all truth that is neces∣sary. Some things indeed there are, which are indifferent in them∣selves, quae lex nec vetat nec jubet, which this Spirit neither com∣mands not forbids, but are made necessary by reason of some cir∣cumstance of time, or place, or quality, or persons (for that which is necessary in it self, is alwayes necessary) and yet are in their own nature indifferent still; veritas ad omnia occurrit, this truth (which is the spirits lesson) reacheth even these, and containes a rule certain and infallible, to guide us in them (if we become not lawes unto our selves, and fling it by) to wit, the rules of Charity and Christian pru∣dence, to which if we give heed, it is impossible we should miscarry. It is the love of our selves the love of the world, not charity, or

spirituall wisdome, which make this noyse abroad, which rend the Church in pieces, and work this desolation on the earth; it is the want of conscience, the neglect of conscience in the common and known wayes of our duty, which have raised so many needless cases of conscience, which if men had not hearkened to their lusts, had ne∣ver shewn their head; had been, what indeed they are, nothing: the acts of charity are manifest, 1 Cor. 13. She suffereth long, even injuries and errours, but doth not rise up against that which was set up to enlarge and improve her. Charity is not rash to beat down eve∣ry thing that had its first rise and beginning from Charity; is not puffed up, swells not against a harmless, yea, and an usefull constitu∣tion, though it be of man. Doth not behave it self unseemly, layes not a necessity upon us of not doing that which lawful authority even then styles an indifferent thing, when it commands it to be done. Chari∣ty seeketh not her own, treads not the publique peace under foot, to procure her own; Charity is not provoked, checks not at every feather, nor startles at that monster, which is a creation of our own: Chari∣ty thinketh no evil, doth not see a Serpent under every leaf, nor Ido∣latry in every bow of Devotion; if we were charitable, we could not but be peaceable; if that which is the main of the Spirits les∣son, did govern mens actions, there would be abundance of peace so long as the moon endureth. Multa facienda sunt non jubente lege, sed li∣berâ charitate, saith Austin, Charity is free to do, & suffer many things which the Spirit doth not expresly command, and yet doth command in generall, when it commands and enjoyns obedience to Authority, which hath no larger circuit to walk and shew it self in, than in things in themselves indifferent, which it may enioyn for orders sake, and the advantage of those things which are necessary, which are already under a higher and more binding law, than any Poten∣tate or Monarch of the earth can make. The acts, I say, of Charity are manifest, but those of Christian prudence are not particularly de∣signed, * 1.12 because that eye is given us to view and consider particular occurrences and circumstances, and it depends upon those things which are without us; whereas Charity is an act of the will, and here, if we would be our selves, or rather, if we would not be our selves, but be free from by-respects, and unwarrantable ends, if we would divest our selves of all hopes or feares of those things which may either shake, or raise our estates, we cannot be to seek. For how easy is it to a disengaged and willing mind to apply a gene∣rall precept to particular actions? especially if Charity fill our hearts, which is the bond of perfection, and the end and comple∣ment of the Law, which indeed is our spirituall wisdome? In a word, in these cases, when we goe to consult with our reason, we cannot erre, if we leave not Charity behind us; or if we should erre, our charity would have such an influence upon our errour, that it should trouble none but our selves: for Charity

beareth all things, believeth all things, hopeth all things, endureth all things.

And this is the extent of the Spirits lesson; and if in other truths more subtill than necessary we are to seek, it matters not, for we need not seek them; for it is no sin not to know that which I can∣not know, it is no sin to be no wiser than God hath made me; or what need our curiosity rove abroad, when that which is all, and a∣lone concerns us, lies in so narrow a compasse? In absoluto & facili aeternitas, * 1.13 saith Hilary, the way to heaven may seem rough and trou∣blesome, but it is an easy way, easy to find out, though not so easy at our first onset to walk in, and yet to those that tread and trace it often, as delightfull as Paradise it self. See, God hath shut up Eter∣nity within the compasse of two words, Believe and Repent, which is a full and just commentary on the Spirits lesson, the summe of all that he taught, lay your foundation right, and then build upon it; be∣cause God loved you in Christ, do you love him in Christ; love him and keep his commandements, than which no other way could have been found out to draw you neer unto God. Believe and Repent, this is all. Oh wicked abomination, whence art thou come to co∣ver the earth with deceit, with malice? what defyance, what conten∣tention, what gall and bitternesse amongst Christians? and yet this is all, Believe and Repent. The pen, the tongue, the sword, these are the weapons of our warfare. What ink, what blood hath been spilt in the cause of Religion? how many Innocents defamed? how many Saints anathematized? how many millions cut down with the sword? yet this is all, Believe and Repent. We hear the noyse of the whip, and the ratling of the wheeles, and the prancing of the horses; the horseman lifteth up his bright speare and his glittering sword, Nah. 3.2,3. Every part of Christendome almost is a stage of war, and the pretence is written in their banners, (you may see it waving in the aire) for God and Religion; and this is all, Believe and Repent. Who would once think the pillars of the earth should be thus shaken that the world should be turned into a worse Chaos than that out of which it was made? that there should be such wars and fightings a∣mongst Christians, for that which is shut up and brought unto us in these two words, Believe and Repent? for all the truth, which is ne∣cessary, which will be sufficient to lift us to our end, and raise us to happinesse, can make no larger a circumference than this; this is the Law and the Prophets, or rather, this is the Gospel of Christ; this is the whole will of God; in this is knowledge, justification, re∣demption and holiness; this is the Spirits lesson, and all other les∣sons are no lessons, not worth the learning, further than they help and improve us in this. In a word, this is all in all, and within this narrow compass we may walk out our span of time, and by the con∣duct of the same Spirit, in the end of it attain to that perfection and

glory, which shall never have an end. And so from the lesson and ex∣tent of it, we passe to the manner and method of the spirits Teach∣ing; it is not Raptus, a forcible and violent drawing, but ductus (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word) a gentle leading, and guiding into all truth: Ducet vos,

He shall lead you into all truth.

And now we know our Teacher, and the Lesson, it will be good to know the method of this Discipline; The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall lead you, which implyes a capability, a preparednesse, a willingnesse in them to be led; and the spirit that leadeth us, teacheth us also to follow him; not to resist him, that he may lead us; not to grieve him by our backwardnesse, that he may fill us with joy; not to quench him, that he may enlighten us; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 1.6. to stir up his gifts, that they dye not in us.

Now this promise was directly and primarily made to the Apo∣stles, whose Commission was extraordinary, even as large as the whole world, and therefore needed the spirits guidance in a more high and eminent manner; the gifts of Tongues, and diversities of graces, which might fit them for so great a work, that as their care, so their power might be as universall as the world. And yet to them it was given in measure, and where measure is, there are degrees, for they were lead by degrees, not streight to all truth, but by steps, and approches. Saint Peter himself was not wrapt up as his preten∣ded successor into the chaire of truth, to determine all at once; for when pentecost was now past, he goes to Caesarea, and there learnes more then he did at Jerusalem, sees that in the sheet which was let down to the earth, which he heard not from the Tongues, and of a truth now perceived what he did not before, Acts 10.34. that God was no accepter of persons, that now the partition-wall was broken down, that Jew and Gentile were both alike, and the Church, which was formerly shut up in Judea, was now become Catholique; a Body, which every one that would, might be a member of.

Besides, though the Apostles were extraordinarily and miracu∣lously inspired, yet we cannot say, they used no meanes at all to bring down the blessed Spirit; for tis plaine, they did wait for his coming, they did pray for the truth, they did labour for the truth, they did conferre one with another, met together in coun∣sel, deliberated before they did determine; nor could they imagine they had the spirit in a string, and could command him as they please, and make him follow them whithersoever they were pleased to go. And then between us and the Apostles there is a maine difference, nor can we expect an ocular and visible descent; and therefore if we will be taught by the spirit, we must use the meanes which the same spirit hath prescribed in those lessons which he first and extraordi∣narily taught the Apostles, and not make use of his name to mis∣interpret

interpret those lessons which he taught, or bring in new of our own, and as new, so contrary to them; for what is new, must needs be contrary, because he then taught all truth, and what is more then all, is nothing; what is more then all truth must needs be a lye.

Nor did he lead them into all truth for themselves alone, but for all those who should come after them, for all generations to the end of the world; he made them Apostles, sent them to make us Chri∣stians, to make that which he taught them, a rule of life, and to fix it on the Church as on a pillar, that all might read it, that none should adde to it, or take away from it; and for this they are called a Foundation, Ephes. 2.20 and we are said to be built upon them (Jesus Christ being the head corner-stone) which we could not be, if their testimony were so scant and defective, that there were left a kind of necessity upon us to hew and square out what stones we please, and lay a new one of our own to cast down theirs, and beare up whatso∣ever our insolent and boundlesse lusts will lay upon it: And now whats become of my Text? for if this be admitted, we cannot say the spirit led them; for what leading is that, which leaves us so farre behind at such a distance from the end, that in every age he must come againe, and take us by the hand, and draw us some other way, even contrary to that which he first made known? and what an all is that, to which every man may adde what he please, even to the end of the world? for every mans claim and Title to the spirit is the same, as just & warrantable in any as in one; & when they speak con∣trary things, the evidence is the same, that is, none at all, unless this be a good Argument, he hath the spirit, because he sayes so; which is as strong on his side, that denyes it upon the same pretence: Amongst the sonnes of men there are not greater fooles then they, who have no∣thing to say for what they say, but that they say it, and yet think this nothing enough, and that all Israel are bound to hearken to them, as if God himself did speak.

And this is an evil, a folly, a madnesse, which breaths no where but in Christendome, never heard of in any other body or society, but that of Christians; for though many Governours of Common∣wealths did pretend to a kind of commerce and familiarity with some God, or Goddess, when they were to make a law; yet we doe not read of any (as farre as I remember) that did put up the same pre∣tence, that they might break it; but when the law was once pro∣mulg'd, there was nothing thought of, but obedience, or punish∣ment. But Christians who have the best Religion, have most abused it, have play'd the wantons in that light in which they should have walkt with feare and trembling; and finding themselves at losse, finding no satisfaction to their pride and ambition, to their malice, and lusts, from any lesson the Spirit hath yet taught, have learnt an

Art to suborne something of their own to supply that defect, and call it a Dictate of the spirit. Nor was this evill of yesterday, or which befell the weakest onely; for the Divell hath made use of it in all ages, as of the fittest Engine to undermine that truth which the spirit first taught. Tertullian as wise a man as the Church then had, being not able to prove the Corporiety of the soule by scripture, flyes to private Revelation in his Book De anima non per aestimatio∣nem, sed Revelationem; what he could not uphold by reason and judg∣ment, * 1.14 he strives to make good by Revelation; for we, saith he, have our Revelations as well as Saint John: Our sister Priscilla hath plenty of them; her traunces in the Church; she converses with Angels, and with God himself, and can discerne the hearts and in∣ward thoughts of men. Saint Hierome mentions others, and in the dayes of our fore-fathers Calvin many more, * 1.15 who applyed the name of the spirit to every thing that might facilitate and help on their designe, as parish priests (it is his resemblance) would give the name of six or seven severall Saints to one image, that their offerings might be the more. I need not goe so farre back for instance. Our present age harh shewen us many who have been ignorant, yet wiser then their Teachers, so spirituall, that they despise the word of God, which is the dictate of the spirit (for this monster hath made a large stride from forreigne parts, and set his foot in our coasts) If they murder, the spirit moved their hand, and drew their sword; if they throw down Churches, it is with the breath of the Spirit; if they would bring in parity, the pretence is, the Spirit cannot endure that any should be supreme, or Pope it but themselves; our humour, our madnesse, our malice, our violence, our implacable bitternesse, our railing and reviling must all go for inspirations of the spirit; Simeon and Levi, Absolon and Achitophel, Theudas and Judas, the Pharisees and Ananias, they that despise the holy Spirit of God, these Scara∣bees bred in the dung of sensuality, these Impostors, these men of Belial must be taken no longer for a generation of vipers, but for the scholars and friends of the holy Ghost; whatsoever they do, whi∣thersoever they goe, He is their leader, though it be to hell it felf.

May we not make a stand now, and put it to the question, whe∣ther there be any holy Ghost, or no? and if there be, whether his office be to lead us? Indeed these appropriations, these bold and vi∣olent ingrossings of the blessed Spirit have, I fear, given growth to conceits well neer as dangerous, that the spirit doth not spirare, breaths no grace into us, that we need not call upon him; that the text which telleth us, the holy Ghost leadeth, is the holy Ghost that leads us; that the letter is the spirit, and the spirit the letter; an adulterate piece new coyned, an old Heresie brought in a new dress and tire upon the stage again; that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a strange unheard of Deity, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

an ascriptitious and supernumerary God; * 1.16 I might say that it is more dangerous than this: for to confess the Spirit, and abuse him, to draw him to as an accessary and abettor, nay as a principall, in those actions which nature it self abhors and trembles at, is worse than out of errour to deny him. For what a Spirit, what a Dove is that which breathes nothing but gall and wormwood? but fire and brimstone? what a Spirit is that, which is ever pleading and purveying for the flesh? what a Spirit is that which is made to bear witnesse to a lie? for as Petrarch tells us, Nihil importunius erudito stulto, that there is not a more troublesome creature in the world, than a learned foole; so the Church of Christ and Religion never suffered more than by carnall men, who are thus spirit-wise; for by acknowledging the Spirit, and making use of his name, they assume unto themselves a licence to do what they please, and work wicked∣nesse, not onely with greedinesse, but cum privilegie, with priviledge and authority; which whilest others doubt of, though it be not one∣ly an Error, but Blasphemy, yet parciùs insaniunt, they are not so outragiously made.

But yet we must not put the spirit from his office, because dreams, or rather the evaporations, of mens lusts do passe for revelations; or say he is not a leader into truth, because wicked or fanatick persons walk on in the wayes of Errour, in the wayes of Cain, or Corah, and yet are bold to tell the world, that this spirit goes before them. The mad Athenian took every ship that came into the harbour to be his, but it doth not follow hence that no wise and sober merchant knew his own. To him that is drunk things appeare in a double shape and proportion, Geminae Thehae, & gemini soles, two cities, and two suns for one; but I cannot hence conclude that all sober men do so, nor can I deny the Spirits conduct, because some men wander as they please, and run on in those dangerous by-paths, where he will not lead them: this were to deny an unquestionable and fundamen∣tall truth; for an inconvenience to dig up the foundation; because men build hay and stubble upon it, or because some men have sore eyes, to pluck the Sun out of its sphere. It were indeed dangerous to teach, that the spirit did teach and lead us, were there not meanes to try and distinguish the Spirits instructions from the suggestions of Satan, or those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those mishapen lumps and abortive births of a sick and loathsome brain, or our private humour, which is as great a Divel. Beloved, * 1.17 saith S. Joh. believe not every spirit, that is, eve∣ry inspiration, but try the spirits, whether they be of God, for many false Prophets are gone out into the world, that is, have taken the chaire, and dictate magisterially what they please, in the name of the Spirit, when themselves are carnall. And he gives the rule by which we should try them in the next verse, Every spirit that confesseth Je∣sus is the Lord, is of God, that is, whosoever strives to advance the

Kingdome of Christ, and to set up the spirit against he flesh, to magnifie the Gospel, to promote men in the wayes of innocency, & perfect obedience, which infallibly lead to happinesse, is from God; every such inspiration is from the spirit of God; for therefore doth the spirit breath upon us, that he may make us like unto God, and so draw us to him, that where he is we may be also. But then those inspirations which bring in God to plead for Baal, which cry up Re∣ligion to gain the world, which tread down peace and charity, and all that is praise-worthy under feet, to make way for mens unruly lust, to pace it more delicately to its end; they that magnifie Gods will, that they may do their own; these men, these spirits cannot be from God: By their fruits you shall know them. For their hypocrisie, as well and cunningly wrought as it is, is but a poor cob-web-lawn, and we may easily see through it, even see these spirituall men swea∣ting and toyling for the flesh, these spirits digging in the mineralls, and making haste to be rich: for though Gloria Patri, Glory be to God on High, he the Prologue to the Play, (for what doth an hypo∣crite but play?) yet the whole drift, the businesse of every Scene and Act is to draw and conclude all in this, From hence we have our gain. The Angel or the Spirit speaks first, and is the Prologue and Mammon, and the Flesh make up the Epilogue. Date manus, why should not every man clap his hands; surely such Roscii, such nimble cunning actors deserve a plaudite, By their fruits you shall know them; what spirit soever they have it is not of God; for nothing more contrary to the flesh than this spirit, and therefore he cannot lead this way, nor can he teach any thing that may flatter or countenance it; there is nothing more against his nature than this; fire may de∣scend, and the earth may be removed out of its place; nature may change her course at the word and beck of the God of nature; but this is one thing which God cannot do, he cannot change himself, nor can his spirit breath any doctrine forth which savours of the world, of the flesh, or corruption; and therefore we may, nay we must suspect all those doctrines and actions, which are said to be the effects and products of the blessed spirit, when we observe them drawn out and levelled to carnall ends, and temporall respects; for sure the spirit can never beat a bargain for the world, and the truth of God is the most unproportioned price that can be laid out on such a purchase. When I see a man rowl his eys, compose his countenance, order and methodize his gesture, as if he were now on his death∣bed, to take his leave of the world; when I hear him loud in Prayer, and as loud in reviling the iniquity of the times; when I see him startle at a misplaced word, as if it were a thunder-bolt; when I heare him cry as loud for a reformation as the Idolatrous Priests did upon Baal, I begin to think I see an Angel in his flight and mount, going up into heaven; but then after all this extaticall devotion, after all this zeal, and in the midst of all this noyse wherein I see

him stoop like the vultur, and flie like lightning to the prey, I can∣not but say within my self, Oh Lucifer, son of the morning, how art thou fallen from heaven? how art thou brought down to the ground, nay to hell it self? sure I am the spirit of truth looks upward, moves upward, directs upward to those things which are above; and if we follow him, neither our doctrine nor our actions will ever savour of this dung.

So then, we see this inconvenience and mischief, which sometimes is occasioned by this doctrine of the Spirits leading, is not unavoid∣able; it is not necessary, though I mistake, and take the Divel for an Angel of light, that the holy Ghost should be put to silence; though Corah and his complices perish in their gainsayings, yet God forbid that all Israel should be swallowed up on the same gulph. In the third of the first of Samuel, Samuel runs to Eli, when the voice was Gods, but was taught at last to answer, Speak Lord, for thy ser∣vant heareth; though there be many false Prophets, yet Micaiah was a true one; and though there be many false Teachers come in∣to the world, yet the spirit of God is a spirit of Truth, & ducet nos, and he shall lead us into all truth.

And that we may follow as he leads, we must observe the wayes in which he moves; for as there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a way of peace, Luk. 1.79. so there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wayes of truth, and in those wayes the spirit will lead us. I may be in viis iniquitatis, in the wayes of wickednesse, in the wayes of the Gentiles, and prophane men, in viis meis, in my own wayes, in those wayes which my fancy and lust hath chalked out; on that pinacle and height where my ambition hath placed me; in that mine and pit where my coverousnesse hath buried me alive; and in these I walk with my face from Jerusalem, from the truth, and in these he leads us not. How can he learn poverty of spirit, who hath no God but Mammon, and knows no sin but poverty? How can he be brought down to obedience and humility, who with diotrephes in S. John loves to have preheminence, and thinks him∣self nothing, till he is taller than his fellowes by the head and shoul∣ders? how can he hearken to the truth who studies lies? and doe we now wonder why we are not taught the truth, where the Spirit keeps open school? there is no wonder at all; the reason why we are not taught, is because we will not learn. Ambition soars to the high∣est seat, and the Spirit directs us to the ground, to the lowest place; the love of the world doth fill our barns, and the Spirit points to the bellies of the poore, as the better and safer garners; my private factious humour tramples under foot obedience to superiours, be∣cause I my self would be the highest, and challenge that as my pecu∣liar, which I deny to others; but this spirit prescribes order. Doth Montanus lead about silly women, and prophesy? doth he call his

dreames revelations? Eusebius tells us, that the Spirit which led him about was nothing else but an inseparable desire of precedency. * 1.18 Doth Valentinus number up his Aeones and as many crimes as gods? Tertullian informes us that he hoped for a Bishoprick, but fell from those hopes, and was disappointed by one who was raised to that dignity by the prerogative of Martyrdome, and his many sufferings for the truth. Doth Arrius deny the divinity of the Son? read Theodoret, and he will shew you Alexander in the chaire before him. * 1.19 Doth Aerius deny there is any difference between a Bishop and Pres∣byter? the reason was, he was denied himself, and could not be one; so that he fell from a Bishoprick as Lucifer did from Heaven, whose first wish was to be God, and whose next was that there were no God at all. From hence these stirres and tumults in the Church of Christ, from hence these storms and tempests, which blow and beat in her face; from hence these distractions and uncertainties in Christian Religion, that it is a matter of some danger but to men∣tion it; which made Nazianzen (in some passion as it may seem) cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I would, saith he, * 1.20 there were no precedency, no priority, no dignities in the Church, but that mens estimation did onely rise from vertue; but now the right hand and the left, the higher and the lower place, these terms of difference have led men not into the truth, but into that ditch where Errour mudds it self. Caeca avaritia, saith Maximus, covetousness and ambition are blind, and cannot look upon the truth, though she be as manifest as the sun at noon; and it fares with men in the lust of their eyes, in the love of the world, as it did with the man in Arte∣midorus, who dreamt he had eyes of gold, and the next day lost them, had them both put out; for now no smell is sweet but that of lucre, no sight delightfull but of the wedge of gold; and so by a strange kind of Chymistry they turn Religion into Gold, and even by Scripture it self heap up Riches, and so they lose their sight and judgement, and savour not the things of God, but are stark blind to that truth which should save them.

But now grant, that they were indeed perswaded of the truth of that which they defend with so much noyse and tumult, yet this may be but opinion and fancy, which the love of the world will soon build up, because it helps to nourish it; and how can we think that the spirit did lead them in those wayes, in which self love and desire of gaine did drive on so furiously? for sure the spirit of truth cannot work in that building, where such Sanballats laugh him to scorne. Now all these are the very cords of vanity, by which we are drawn from the truth, and must be broken asunder, before the spirit will lead us to it; for he leads us not over the Mountaines, nor through the bowells of the Earth, nor through the numerous Atomes of our vaine and uncertaine and perplext imaginations, but as the wis∣dome

which he teacheth, so is the method of his Discipline, pure, peaceable, * 1.21 and gentle, without partiality, without hypocrisie, and hath no savour or relish of the Earth; for he leads the pure, he leads the peaceable, he leads the humble. In a word, he leads those who are lo∣vers of peace and truth.

* 1.22 And now to draw towards aconclusion: will you know the wayes in which the Spirit walks, and by which he leads us? will you know the rules we must observe, if we will be the Spirits Schollars? I will be bold to give them you from one who was a great lover of truth, even Galen the Physician: I can but name them, for the time will not suffer me to insist; they are but four, the first, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a love of Truth; the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a love of Industry, a frequent meditation of the truth; the third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an orderly and methodicall proceeding in the pursuit of Truth; the last is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exercitation, and our conformity to the truth in our con∣versation: And this gold, though it be brought from Ophir, yet may it be usefull to adorn and beautifie those who are the living temples of the holy Ghost.

And first, Love is a passion imprinted in us to this end, to urge and carry us forward to the truth, and it is the first of all the passions, the first of all the operations of the soul, the first mover, as it were, being a strong propension to that we love, and which is fitted and proportioned to the mind, seeking out the meanes, and working forward with all the heat of intention unto the end; eminent a∣mong the affections, calling up my fear, my hope, my anger, my sorrow; my fear of not finding out, yet in the midst of fear raising a hope to attain to it; my sorrow that I find not so soon as I would; and my an∣ger at any thing that is averse or contrary, at any cloud or difficul∣ty that is placed between me and the truth. The love of Christ, saith S. Paul, constraineth me, 2 Cor. 5.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a resemblance taken from women in travell) constraineth, urgeth me, worketh in me such a desire, as the pain in travell doth in a woman to be dlivered; for do we not labour and travell with a conclusion, which we would find out? and what joy is there, when we have? like that of a woman in travell, when a man-child is brought into the world. If you love me, keep my commandement, * 1.23 saith Christ; if you love me not, you can∣not, but if you love me you will certainly keep them.

Will you know the reason why the wayes of truth are so deso∣late? why so little truth is known, when all offers it self, and is even importunate with us to receive it? there can be no other rea∣son given but this, that our hearts are congealed, our spirits frozen, and we are coldly affected to the truth, nay are averse and turn from it; this truth crosseth our profit, that our pleasure; other truths

stand in our light, & obstruct our passage to that we most desire. S. Paul speaks plainly, If the truth be hid, it is hid to them that perish, * 1.24 in whom the God of this world hath fo blinded their mind, that the light of this truth should not shane upon them; for if we have eyes to see her, she is a fair object, as visible as the Sun; if we do but love the truth, the spirit of truth is ready to take us by the hand and lead us to it; but those that withdraw themselves doth his soul hate.

Now in the next place, this love of truth brings in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a love of Industry, for if we love it, it will be alwayes in our thoughts, and we shall meditate of it day and night; for to love seven yeares are but a few dayes, and great burdens are but small, and labour is but pleasure, and we walk in the region of truth, viewing it, and de∣lighting in it, gathering what may be for our use; we walk in it as in a Paradise. Truth is best bought when it costs us most, and must be wooed oft and seriously, and with great devotion; as Pythagoras said of the gods, Non est salutanda in transitu, is not to be spoken with in the By and passage, is not content with a glance and slutation, and no more; but we must behold it with care and anxiety, we must make a kind of peregrination out of our selves, and must run and sweat to meet it, and then this spirit leads us to it. And this great encouragement we have, that in this our labour we never faile of the end we labour for; which we cannot find in our other endeavours and attempts, in which we have nothing to uphold us under those burdens which we lay upon our own shoulders, but a deceitful hope, which carries us along to see it self defeated, the frustration whereof is a greater penalty and vexation than that which we undertook for its sake. How many rise up early to be rich, and before their day shuts up are beggers? how many climb to the highest place, and when they are neer it, and ready to fit down, fall back into a prison? But in this we never faile, the Spirit working with us, and blessing the work of our hands, making our busie and carefull thoughts as his chariot, and then filling us with light; such is the priviledge and pre∣rogative of Industry, such is the nature of Truth, that it will be wrought out by it; nor did ever any rise up early, and in good earnest travell towards it, but this spirit took him by the hand and brought him to his journeys end. If thou seekest her as silver, * 1.25 if thou search for her as for had treasure (which because it is hid we remove many things, turn up much earth, and labour hard, that we may come to it) then shalt thou understand the fear of the Lord, and find the know∣ledge of God; in which work our industry and the Spirits help are as it were joyned and linked together.

You will say perhaps, that the Spirit is an omnipotent Agent, and can fall suddenly upon us, as he did upon the Apostles this day; that he can lead us in the way of truth, though we sit still, though our

feet be chained, though we have no feet at all; but the Proverb will answer you; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

If God will you may sail over the sea in a sieve; but we must re∣member the Spirit leads us according to his own will nad counsel, not ours; that as he is an Omnipotent, so he is a free Agent also, and worketh, and dispenceth all things according to the pleasure of his will; and certainly he will not lead thee, if thou wilt not follow; he will not teach thee, if thou wilt not learn; nor can we think that the truth which must make us happy is of so easie purchase, that it will be sown in any ground, and as the Divels tares grow up in us, Nobis dormientibus, whilest we sleep.

The third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, method, or an orderly proceeding in the wayes of truth; for as in all other Arts and Sciences, so in our spiri∣tuall wisdome, and in the school of Christ, we may not hand over head huddle up matters as we please, but must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keep an or∣der and set course in our studies and proceedings: our Saviour Christ hath a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.26 seek first the kingdome of God, and in that king∣dome every thing in its order; there is something first, and some∣thing next to be observed, and every thing is to be ranked in its pro∣per place: the Author of the Epistle to the Hebrews tells us of principles of Doctrine which must be learned before we can be led forward to perfection; * 1.27 of milk, and of strong meat; of plainer Lessons before we reach at higher Mysteries; nor can we hope to make a good Christian, veluti ex luto statuam, as soon as we can make a pi∣cture, or a statue out of clay. Most Christians are perfect too soon, which is the reason that they are never perfect; they are spirituall in the twinkling of an eye (they know not how, nor no man else) they leap over all their alphabet, and are at their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their end, before they begin; are at the top of the ladder before they have set a foot to the first step or rown; they study heaven, but not the way to it; they study faith, but not good works; repentance without a change or re∣stitution; Religion without order; they are as high as Gods closet in heaven, when they should be busie at his foot-stool; study predestina∣tion, but not sanctity of life; study assurance, but not that piety which should work it; study heaven and not grace, and grace but not their duty; and now no marvel if they meet not with that saving truth in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this so great disorder and confusion; no marvel when we have broke the rules and order, & not observed the method of the Spirit, if the Spirit lead us not, who is a Spirit that lo∣veth order, and in a right method and orderly course leads us into the truth.

The last is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exercitation and practice of the truths we learn, which is so proper and necessary for a Christian, that Christian

Religion goes under that name, and is called an exercise by Clem. * 1.28 Al. Nyssen, Cyril of Ilierusalem, and others; and though they who lead a Monasticall life have laid claim to it as their own (they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) yet it may well belong to every one that is the Spi∣rits Scholar, who is as a Monk in the world, shut up out of it, even while he is in it, exercising himself in those lessons which the Spirit teacheth, and following as he leads, which is to make the world it self his monastery. A good Chritian is the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.29 and by this daily exercise in the doctrines of the Spirit, he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Stoicks speak, drive the truth home, and make it en∣ter into the soul and spirit; for as Auaxagoras said well, manus causa sapientiae, 'tis not the brain, but the hand that causeth knowledge, * 1.30 and worketh wisdome: for true wisdome, that which the Spirit tea∣cheth, consists not in being a good Critick, or in rightly judging of the sense of the words, or being a good Logician in drawing out a true and perfect definition of Faith and Charity, or discoursing aptly and methodically of the Lessons of the Spirit; or in being a good Ora∣tour, in setting out the beauty and lustre of Religion to the very eye. No, saith the son of Syrach, He that hath no experience knoweth little, * 1.31 Ex mandato mandatum cernimus, by practising the command we gain a kind of familiarity, a more inward and certain knowledge of it; If any man will do the will of God, he shall know the Doctrine; * 1.32 in Divinity, and indeed in all knowledge whose end is practice, that of Aristotle is true, Those things we learn to do we learn by doing them; we learn devotion by prayer; charity, by giving of alms; meek∣nesse, by forgiving injuries; humility and patience, by suffering; temperance, by every day fighting against our lusts; as we know meat by the taste, so do we the things of God by practice and expe∣rience, and at last discover heaven it self in piety; and this is that which S. Paul calls knowledge according to godlinesse; * 1.33 we taste and see how gracious the Lord is, we do as it were see with our eyes, and with our hands handle the word of truth. In a word, we manifest the truth, and make it visible in our actions; and the Spirit is with us, and ready in his office to lead us further, even to the inner house; and secret closet of truth, displayes his beames of light, as we press forward and mend our pace, every day shining upon us with more brightnesse, as we every day strive to increase; teaching us not so much by words as by actions and practice, by the practice of those vertues which are his lessons, and our duties; we learn that we may practice, and by practice we become as David speaks, * 1.34 wiser then our teachers. to conclude, day unto day teacheth knowledge, and every act of piety is apt to promote and produce a second, to beget more light, which may yet lead into more, which may at last strengthen & establish us in the truth, and so lead us from truth to truth, to that happy estate which hath no shadow of falshood, but like the Spirit of Truth endureth for evermore.

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Notes

• * 1.1

  Phil. 3.10.
• * 1.2

  As to King 〈◊〉〈◊〉, who a 〈…〉〈…〉 slew.
• * 1.3

  2 Cor. 3.12.
• * 1.4

  2 Cor. 4.2. Eph. 4.14.
• * 1.5

  Wisdom 1.5.
• * 1.6

  His Advent.
• * 1.7

  Mat. 11.5.
• * 1.8

  Dicit Mittam, ut propriam autoritatem oftendat; Tum denique veni∣et, quo verbo spiritûs po∣testas indica∣tur. Naz. Or. 37.
• * 1.9

  John 20.21.
• * 1.10

  The Spirits lesson.
• * 1.11

  The large ex∣tent of this lesson.
• * 1.12

  Prudentia respicit ad siagu∣laria.
• * 1.13

  Hil. de Trin.
• * 1.14

  Post Ioannem quo{que} propheti∣am meruimus conscqui, &c. Tertull. de Anim, c. ix. montanizans.
• * 1.15

  Calvin. contra Libert.
• * 1.16

  Nazianz Or. 37. Quis veterum vel recentium adoravit spiri∣tum? quis ora∣vit? &c. sic Macedoniani, & Eunomiani, Ibid.
• * 1.17

  1. Epist. of St. John, c. 4. v. 1, 2.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 1. c. 21. Tert. coat. Va∣lent. c. 4.
• * 1.19

  Theod. l. 1. c. 2.
• * 1.20

  Naz. Or. 20.
• * 1.21

  Jam. 3.17.
• * 1.22

  Conclus.
• * 1.23

  John 14.15.
• * 1.24

  2 Cor. 4.3,4.
• * 1.25

  Prov. 2.4,5.
• * 1.26

  Mat. 6.33.
• * 1.27

  Heb. 5.13,14.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 4.
• * 1.29

  Epictet. Arrian. l. 3. c. 5.
• * 1.30

  Talis quisque est qualibue dele∣ctater; inter artisicem & artificium mi∣ra cognatio est.
• * 1.31

  Ecclus. 34.10.
• * 1.32

  Joh. 7.17.
• * 1.33

  1 Tim. 6.3.
• * 1.34

  Psal. 119.99.