Sermons (LXXX Sermons etc.); Holy Sonnets

JOHN XlV. 26. But the Comforter, wlalch is the Holy Ghost, whom the Father will send in my naine, he shall teach you all things, and bring all things to your rememo bl'ance, whatsoever I bave rid unto you. Trus day is this »S'c'iFture ful]illed in your ears, saith our Saviour Christ, having read for his text, that place of Esay, The Spirit of the Lord is «19o me. And that day which we celebrate now, was another Scripture fulfilled in their ears, and in their eyes too; for all Christ's promises are Scripture; they bave all the infallibility of Scripture; and Christ had promised, that that spirit  Lukc vii. 11.  John 1 I. t Psal. cxvi. 15.  Imiah i. 1.

5] PREACHED ON WHITUNDAY. [SgRo ]g]gVl. which w un him, when ho prehed, shod a ho shed upon ail his apostl. And upon this day he peomed tt promise, when, T b«i all it o oed, in o p, te  a sound fr eaen,  of a rinç miçty wi, a fll the hoe, and th«e oppear unto them cen tong, lie as of tire, a it sate npon each  them, and the æere a fil with the Holy Gkost'. And this very paieular day, in whieh 'e now eommemote, and eelebrate that perfoanee of Christ's promise, in that mission of the Holy Ghost upon the apoles, are ail these Seriptures perfoed again, in our ears, and %v, and in out heas; for in all those eongregations that meet this day, to this purse, every preacher bath so mueh of this unetion (whieh unetion is Christ) un him,  that the Spirit of the Lord is upon him. and bath anointed him to that service; and every eon- etion, and every good person in the eongregation, hath  mueh of the apogle upon him.  tha he feels th,Sirit of the Lord, tkis Hol Ght,  he is this clen tonçue, tha sers one stem in his r, and the other in his beaU, one stem in s faith, and the other in his manners, one stem in his present obedienee, and another in his perseveranee, one to rtify him in the errors of lire, another to establish him in the agonies of death; for the Holy Ghost,  he is a cloren ton9ue, opens as a eompŒss, that reaehes over all o map, over all our world, fm our e to our we, from our biah to our death, from our eradle to our grave, and directs us for ail things, to aH persons, in aH plaees, and at all times; The Cforter, which is the Holy Gho, whom the Fatker iR send in my na, e sll teach you all thin9s, &e. The blessed Spirit of God then, the Hol 6"host, the trd person in the Tfini, (and yet, hOt third so,  tt either sond or fir, n or Father, were one minute bffore him in that eernity, that engaps them aH afike) th Holy Ghost is here desied by Cig, in  n, and in s operation; who he is, and what he does; from whenee he cornes, and why he cornes; and these two, he, and kis off«,  eonitute o two parts in this text. In the fit of weh, (whieh wffi be the exereise of this day) we sH direct you upon these several eonsiderato: fir, that the person designed for this mission, and true collation, is the Holy Ghost; you shal hot e withont cvmfo, ys Christ; but mistke hot false cvmfvrts for true, nvr deceitful comfoers for fithful; it is the Holy Go», or it is none; his cvmfvrt, or no oemfort. Him the ter will send, ys Christ, in a sond branch; ough e Ho 0 Ghoa be God, equal to the Father, and so bave ail missions, and commissions in his own hand, yet he applies himff, accomnmdas himself to order, and he comcs when he hath a mission ri'oto the Father: and tMs Father, ys Christ, (which is a third branch in this part)seMs him in my naine; though he ha'e as goed in,test in the naine of Adonai, hich is ail out powefful naine, and in the naine of Jehovah, which is all out sential naine, as I, or my Father bave, (the Holy Ghost is as much Adonai, and as much Jehovah, as we are) yet he is sent in my ame, that is, to preed in lny way, to perft my work, and to accomplish that redemption, by way of application, which I had wrought, by way of mtisfaction. And then lastly, that which qualifies m for this missiou, for this employment, is his title, and addition in is text, that he is the Coorter; discomfoable doctrines (of a primary impossibility of sal'ation, to any man, and that impossibility originally rooted in God, and in God'a hatg of that man, and hating of that man, hot only betbre he was a sinf man, but before he was any man at all, hot only before an actual making, but before any intention to make him in God's mind; that God cannot save that man, because he meant to damn him, betbm he meant to male him) are hot the way, in which the Holy Ghost is ent by the Father, in the Son's naine; for they that sent him, and he that cornes, intend all at is done, in that capacity, as he is a comtbner, as he is the Comfoer. And this is the rson, and this will be the extent of our fir part; it is the Ho 0 Ght; no deceiving spirit. He, though as high as the highest, reects order, attends a mission, )'s till he be sent. And thiry, he cornes in another's naine, in another' way, to ffect another's work. And he does all, in the quity and denomination of a comforter, hot establishing, hot counnaucing any discomfoable doctrines. First then, file person into whose hands this whole work is here rommended, is the Ho 0 Ghost, the Conforter, which is the

Holy Gost. The manifestation of the mystery of the Trinity was reserved for Christ. Some intimations in the Old, but the publication ou]y in the New Testament  some irradiations in the law, but the illustration only in the Gospel; ome eraanation of beams, as of the sun belote it is got above the horizon, in the prophets, but the glorious proceeding thereof, and the attaining to  meridional height, only in the evanelists. And then, the doctrine of the Trinity, thus reserved for the rime of the Gospel, at that time was thus declred » so God loved the world as that ho sent his Son » so the Son love,] the world, as tht he wou]d corne into it, and die for it; so the Holy Ghost loved the world, as that he would dwel] in it, and enable men, in his ministry, and by his gifts, to apply this mercy of the Father, and this merit of the Son, to particu]ar sou]s, and to whole conreations. The mercy of the Father, tht he would study such a way for the redemption of our souls, as the death of his ely Son, ( way whieh no man would ever ave thouht of, of himself, nor might hve prayed for, if he could bave imagined it) this mercy of the Father is the object of our thankfulness. The merit of the Son, at into a man but of ont nature, and equa] to us in infirmities, there shou]d be superinfsed such another nature, such a divinity, as that a,y act of that person, so composed of those two natures, shold be even in the riour of justice, a sntcient ransom for the sins of ail the world, is the object of our admiration. Dut the object of out consolation (which is the subjcct of this text) this, tat the Holy Ghost, by his presence, and by innimating the ordinances of Christ, in the ministry of the Gospel, al)plies this mercy, and this merit to me, to thee, to every sou] that answers his motions. In that contract that passed between Solomon and Hiram , for conunerce and trade between their nations, that Solomon shottld send him corn and oil, and Hiram shou]d send him cedar, and other rich materials for building, that people of God received an honour, and an assurance, in that present contract, for future trade and commerce. So did the world, in that contract, vhich passed between the Father and the Son, that the Father should send down God, and the world should deliver up man, the nature sa. xxw.] VnEc&D ON wmT.[m»^-. 519 of man te be assumed by that Son, and se a redemption should be wrought after, in the fulness of thne. And then, in the performance of this contract, vhen Hiram sent down those rich materials frein Lebanon te the sea, and by sea in floats, te the place assigned', where So]omon received them, that people of God received a real profit, in that actual performance of that, which was but lu contract before. Se did the worhl too, when in the fulness of time, and in the place assigned by God in the prophet l|icah, which was Bethlem, the Son of God came in our fiesh, and after died tbr us; his bIÇod was the substance, the materials of out ransom, and actually, and really delivered, and deposited for us; which vas the performance of the tbrmer contract betveen his Father and him. But then was the dignity of that people of God accomplished, when those rich materials, se sent, were really employed in the building of the temple; whcn the altar, and the oracle, were clothed with that gold; vhen the cherubim, and the olive-trees, and the other figures were ruade of that rich stufl; which was provided; svhen certain chief oflîcers, and three thousand three hundred under offlcers', were appointed te oversee the work, and teu thousand that attended by monthly courses, and seven score and ten thousaud, that were always resident upon the work*. And se is out comfort accomplished te us, svhen the Holy Ghost distributes the materials, the blood, and the merits of Christ, upon several congregations, and that by his bicher officers, reverend and vigilant bishops, and others that hàve part in the government of the church, and then, by thosc, svho like Solonmn's ten thousand, performed the service b'y monthly courses, and those, who like his seven score and tcn thousand, are always resident upon fixed places, that salvation of souls se decreed at first by the Father, and se accomplished after by the Son, is by the Holy Ghost, shed, and spread upon particular men. Vhen, as the world began in: community, that es'erything was everybodys, but improved itselt; te a propriety, and came te a meure et tuum, that every man knew his ovn; se, that which is sales Domini, the salvation of the Lord, as it is in the fir»t  *er. 9.  Ver. 15.  Ver. I.L

520 IBEACHED ON' WHITSUNDAY. [SEBo XXVIo decree, and that which is sales nnndl, the salvation of the world, as if is in thc accomplishment of the decree by Christ, may be mea, et t.ua, my salvation, and thy salvation, as it is applicd by the Holy Ghost, in the ministry of the church. Snlvation in the decree, is as the bezonr stone in the mw of that creature; there it grows. Salvation in Christ's death, is as that bezoar in the merchant's, or apothccary's provision; but salwtion in thc church, in thc distribution, and application thereof, by the Holy Ghost, is as that bczoar working in my veins, expelling my peccant humours, and rectifying my former defccts. The lst work, the seal, and consummation of all, is of the ttoly Ghost. And thcrcfore as the manifestation of the wholc Trinity seems to havc been reserved for Christ, so Christ secms to havc reserved the manifestation of the Holy Ghost, for his last doctrine. For this is the last sermon that Christ preachcd  and this is a sermon recorded only by that last evangelist, who, as he considered the divine nature of Christ, more than the rest did, and so took it higher, so did he also consider the future stte and succession of thc church, more than the rcst did, and so carricd it lower. For St. John was a prophet, as well as an cvangelist. Thcreïore in thls ]ast, and lasting evangelist, and in this last sermon, Christ declares this last work, in this wor]d, that is, the consummation of our redemption, in thc application of the Holy Ghost. For herein consists out o»for$, that it is,//e te //oly Ghost, that ministcrs this comtbrt. Christ bath told them before , that there should be a Co»orter sent; but he did hot tell them then, that that Conforter was the ltly Ghost. Here he does; at last he does; and he ends all in that  that we might end and determine out comfort in that too, this God gives me, hy the Itol?! Ghost. For ve mistake false comforts for true. Ve comfort ourselves in things, that corne hot at ail ri'oto God; in things 'lich are but vanities, and eonduce not ail to anv true comtbrt. And we comfort our8elres in things, which, though they do corne from God, yet are hot signed nor sealed hv the Holy Ghost. For wealth, and honour, and power, and favour, are of God; but we have but stolen them from God, or receired them by the hand of the devil, if we be; Ver. 16.

SERo XXVI.] PRE,kCHED O. wmTsnAv. 521 tome to them by ill means. And if we have them from the hand of God, by hving acquired them by good means, yet if we make them occasions of sin, in the il] use of them after, we lose the comfort of the Holy Ghost, which reluires the testimony of a rectified conscience, t|mt ail was well got, and is well used. Therefore as Christ puts the origination of our redemption upon the Father, ( I came bot to do my 'atker's u'ill) and as hc takcs thc execution o! that decree upon himself, (I ara the way, al tke truth, and tke lire, and tic resttrrection; I ara ail) so he purs the comfort of all, upon the Ho]y Ghost: discomfort, and disconsolation, sadness and dejection, danmation, and damnatiou aggravated, and this aggravated damnation multiplied upon that soul, that finds no comfort in the Holy Ghost. If I bave no adventure in an East-Indiau return, though I be hOt the richer, yet neithcr ara I poorer than I was, for that. But if I have no comfort ri'oto the Ho]y Ghost, I ara worse, than i all mankind had been left in the putrefaction of Adam's ]ois, and in the condemnation of Adam's in. For them, I should bave had but my equal part in the commoa misery; but now having had that extraordinary favour, of an offer of thc ttoly çhost, if I feel no comfort in that, I must bave an extraordinarv condemnation. The Father came near me, whcn he breathcd the breath of life into me, and gave me my flesh. The Son came near me, when he took my flesh upon, and laid down his lire tbr me. The Holy Ghost is always near me, a]wavs with me; with me now, if now I shed any drops of his dew, his manna upon:)ou; with me anon, if anon I turn anything that I say to you now, fo good nourishment in myself then, and do then, as I say now; with me when I eat, or drink, to say grace at my meal, and to h]ess God"s blessings to me; with me in my sleep, to keep out the temptcr from the fancy, and imagination, vhich is his proper scene, and sphere, that he triumph hOt in that, in such dreams as may be eflcts of sin, or causes of sins, or sins themselves. The Father is a propitious person; the Son is a meritorious person; the Holy Ghost is a familiar person; tbe heavens must open, fo show me the Son of man at the right hand of the Father, as thcy did to Stephen; but if I do but open my heart to myself, I mav sec the Holy Ghost therc, and in hmm,

5 PP,.EACH'En ON' ,'HITSUNnAYo [SEP,.. all that the Father hath thought and deereed, aH that the Son hath said and done, and suffered for the whole world, ruade mine. Aeeustom yourselves thereïore to the contemplation, to tho mediration of this hlessed persou of the glorious Trinity; keep up that hoy cheerfulness, which Christ makes the ballast of a Christian, and his ïreight too, to give him a rich return into the heavenly Jerusalem. Be always comfooEed; and always determiue your eomfon in the Holv Ghost: for that is Christ's promise here, in this first hranch, A ('o»oEbrter, u'h;ch is the ttoly (iost; and (says our second branch) the Father shall send. There was a mission of the Son, God sent fiis A'on. There was a mission of the Holy Ghost; t|ais day God sent the 6'onoEorter, which is the Hol Ghost. But between these two missions, that of the Son, and this of the Holy Ghost, we consider this difference, that the first, the sending of tho Son, was without any merit preceding; there could be nothin.g but the nmre mercy of God, to more God fo send his Son. Man was so far from mel'iting that, that (as we said before) he could hot, nor might, if he could, bave wished if. But for this second mission, the sending of the Holy Ghost, there was a preceding merit. Christ by his dying had merited, that mankind, who by the fall of Adam, had lost, (at St. Augustine speaks) Possibilitatem boni, Ail possibility of redintegration, should hot only be restored to a possibility of salvation, but that actually, that that was done, should be pursued farther, and that by this nfission and operation of the Holy Ghost, actually, really, effectually, men should be saved. So that, as the work of out redemption falls under out consideration, tllat not in the decree, but lu the execution of the decree, in this nfission of the Holy Ghost into the world, man bath so far an interest, (hot auy particular man, but man, as all mankind was in Christ) as that we may truly say, The Holy Ghost was due to us. And as Christ said of himseli; Nonne hwo oTortait yati «? Ought hot Christ to surfer ail this.  "Was hot Christ bound to all this, by the contract bet-eeu him and his Father. to which contract himseff had a privity; it was his own aet; he signed it; ho sealed it; so we may say, one htow oloortuit mitti? Ought hot the Holy Ghost to be sent. Had hot Christ merited that the

Holy Ghost should be sent, to perfect the xvork of the redem Ution  so that, in such a respect, and in such a holy and devout sense we nmy say, that the Holy Ghost is more ours, than either of thc other persons of the Trinity; because, though Christ be so onrs, as that he is onrselves, the saine nature, and flesh, and blood, the Holy Ghost is so ours, as that we, we in Christ, Christ in our nature meritid thi Holy Ghost, purchased the Holy Ghost, bought the Holy Ghost; which is a sanctified simony, and bath a fait, and a pions truth in it, we, we in Christ, Christ in out nature, bought the lIoly Ghost, that is, lnerited the Holy Ghost. Christ then was so sent, as that, till we consider the contract, (which was his own act) there was no 01Portuit pari, No obligation upon him, that he must bave been sent. The Holy Ghost was so sent, as that the merit of Christ, (of Christ, who was man, as well as God)which was the act of another, required, and deserved that he should be sent. Therebre he was sent a -Paire, by the Father. lNow, not so by the Father, as hot by the Son too; tbr, there is an E!m mittam, If I delPart, I will send him unto you . But, clean throu.uh Christ's history, in all his proceedin, still you may observe, that he ascribes ail that he does, as to his superior, to his Father; though in one capacity, as he was God, he were equal to the Father, yet to declare the meekness and the humility of his soul, still he makes his recourse to his înferior state, and to his lower nature, and still ascribes ail to his Father: though he might sa)', and do say there, I will setd him, yet everywhere, the Father cnters; I will send him, says he; Wholn . I,will send t/te promise of my _Father °. Still the Father bath all the glory, and Christ sinks down to his inferior statei and lower nature. In the world it is fhr otherwise; here, men for the most part, do all things according to their greatest capacity  ff they bo bishops, if they be counsellors, if they be justices, nay if they be but constables, they will do everything according to that capacity; as though that authority, confined to certain places, limited in certain persons, and detenuined in certain times, gave them always the saine power, in all actions; and, because to some ° John xvi. 7. a° Luke xxiv. 49.

¢] PlqIACHED ON ,VHITSUNDA'. [8R. XXVI. çuoses he may be y suçerior, he wi]l e my equal no where in nothing. Cist ill withdrew hinelf to his lower cauity; and howsoever worldly men enoss the thanks of the wodd to themselves, Christ cast ail the honour of H the enefits tht esmw upon others, upon his Father  nd in his (t wt my will, but tMne 0 ter be de) He humbled himlf as low  David in his Non ni« Domine, o 0 Lord, hot unto s, but unto ty ame be a çlory çiren. They would bave mc him king; he would hOt; and judge, to divide the inherince; and he wod hot. He sent te Holy Gost; and yct, he says, I u'ill ray te Farder to end im. So the Holy Ghost was oent by them both; Father and Son; but not so, as that he was subjt to a joint command of both, or to a diverse command of either, or that he came unwillingly, or had hot a hand even in his o sending. But, howsoever he were perfect God, and h alwa) an absolute posver in himoelf and had ever a desire  assist the salvation of man, yet he submitted himseff m the order of the decree; he dirdered nothing, prcvented nothing, anticipad nothing, but staid, till ail that which y un Christ, from his incarnation, to his ascension, was executed, and then in the due and appointed time, issued his mission. It is a blessed terminatiou, 3lission; it determines and ends many words in o langage; as permission, commission, remis- 8ion, and others, which nlay aord goed instruction, that as the Holy Ghost, did for his, so we may be content to stay God's leisure, for ail those mi»ion. A consideration which I presume St. Bernard, who evennore embroe all occions of exMting devotion from the melodious fall of word vould not bave lct p; nor St. Augustine, for all his ho]y and reverend gmvity, would hve thought Nimifitrei, Too light a oensideration to bave insisted upon. And thefooe I may bave leave, to stay your mitations  little, upon this temfination, these missions. You may bave a miion; many things are with some circumances Fermitted, which yet in diseretion are better forborne. Moses permitted divorces, but that w for the hardness oftheir heasn; and Christ withdrew thatpermiion. St. Paul n Matt. xix. 8.

SER° XXV|. 1 IREACHED ON WHITSCNDAY'o 525 says, he hl  permls#iw : liberty to forbear working with own hands, and so to lire upon the church; but yet he did hot. ,Vhat permission soever thou bave, by which thou mayest lawfully case thyself, yet forhear, till thou sec, tht the lory of God, and the good of other men, my be more dvanced by the use, than by the forbearance of tht indulgence, and that permission, and 3fford hot thyself ail the liberty that is afforded thee, but in such cases. The [loly Gost st3id so for his mission; so stay thou for the exercise of thy permisson. Thou mayest ha'e a commission too; in tht of the peace, in that for ecclesistical cauoes, thou myest hve p3rt. But he hot hastv in the execution of these commissions; corne fo an inquisition upon another man, so as thou.wouldst wish God to inquire into thee. Satan had a commission upon Job: but he procured it so indirectly, on his part, by false suggestions against him, and executed it so uncharitably, as that he was as guilty of wrong and oppression, as if he had hal no comzr,ssio»t. Thou canst hOt assist in the execution of those commissio»s, of which thou art, ti|l thou have taken the oaths of supremacy, and of alle.qiance to thy soereçqn. Do it hOt, till thou have sworn all that, to thy,'«per-soereiyn, to thy C-od, that in ail thy proceedings, his glory, and his will, and hot thine own passion, or their purposes, upon vhom thou dependest, shall be thy rule. The//o Glwst staid for his znissio; stay thou for thy commission, till it be sealed over again in thine own bosom; sealed on one side, with a clearness of understanding, and on the other, with a rectitude of conscience; that thou know what thou shouldest do, and do that. Ther is also a remission; a Remissio»t ofsbs. It is an article of faith, thcrefore belie'e if. Believe it originally, and meritoriously in Christ; and believe it instrumentally, and ministerially i the power, constituted by Christ, in the church. But believe it hot too hastily, in the execution and in the application thereof to thine own case. A transitory sin, a sin that spent a few nliutes in the doing thereof, was by the penitential canons, (which were the rule of the Primitive church) punished with many years' penance. And dost thou think, to bave remission of thy seventy years" sins, for one sigh, one groan, then when t 1 Cor. ix. 6.

that sigh, and that groan rnay bc more in conternplation of the torrnent due to that sin, than for the sin itself; nay more, that thou canst sin that sin no longer, than for that sin. Hast thou sought thy remission at the church, that is, in God's ordinances estab]ished in the church . In 9ua remlttuntur, extra 9uam 'emittuntur peccata zs, In which ordinances, there is an infailibility of 'ei»ion, upon truc repentance, and in a contempt or neglect of which ordiuances, ail repentnce is illusory, and ail rernission but imaginar)-. For, Quodammodo ate diera judicii judicat ', God refers causes to the chureh, to be prepal.ed, and rnature there, belote the great hearing; and so, bath iven the church power to jude, betbre the day of judzent. And therefore, N«mo s/bi dicat, occulte ago, apud Deum ago », Let no man say, I repent iu secret; God secs that I repent; it was searee in secret, that thou didst sin; and wilt thou repent but in secret. least let us know thy repentanee by the arnendment of thy life, and we shall hot rnueh press the knowing of it any other way. Only rernernber that the //o! Gost staid for his mission; presurne hot thou of thy remission, till thou bave donc, not only sornething towards it, that rnight induce it from God, that is, repentance, but sornething by it, that rnay testify it to man, that is, amendrnent of lire. There is a maumisslon also, an ernancipation, an enfranchisement from the tyranny, from the thraldom of sin. That which some saints ofGod, particularly St. Paul, have irnportuned at God's hand, so vehernently, so impatiently, as he.did, to be delivered frorn the messenger of Satan, and from the provocations of the flesh, expressed with that passion, 0 wretced man tat am, cko skall delit'er me from tke body of this d«ath 't? He cornes imrnediately there to a thanksgiving, I thank God, thronyh Jesu» Ckristour Lord; but his thanksgiving was hot for a rnanurnission; he had not reeeived a deliverance from the power, and oppression of ternptation; but he had here, as he had eveD-where, an intimation frorn the Spirit of God, of that Grata mea s.cit, That God would be as watchful over hirn with his grace, as the devil could be with his ternptations. And if thou corne to no farther

E/;. XXVL] PREACHED ON 'HITSUNDAY. 527 maumissiwz than this, in this lire, that is, to be delirered, though hot from temptations by his power, yet in temptations, by his grace, or by his mercy, after temptations bave prevailed upon thee, attend God's leisure for thy farther manuission, for the Holy G»t staid for his mlssiou. There falls lastly into this harmonious consort, occasioned by this misslou of the Holy Ghost, a dismissiou; a dismissing out of this world; hot only in Simeon's Vuc dimittii, To be content that we might, but in St. Paul's Cio dissoli, To bave  desire tlmt we might he dissol-ed, nd be with Christ. But, whether the incuml»rauces of this world, extort front thee David's groan, lt«u mihi! ,Voe is me, that I sojourn so long here! Or a slipperiness contracted by tbrmer habits of sin, male e'er)oEhing a temptation to thee, so that thou canst hot pertbrm Job's covenant with thine eyes, of hot looking upon a maid, nor stop at Christ's period, which is, Look, but do hot lust, but that everything is a tenlptation to thee, and to be out of this hall-shot, this battery of tomptations, thou wouldst fain conle to a dismission, to a dissolution, to u transmigration; or whether a vehement desire of the fruition of the presence and face of God in heaven, constitute this longing in thee, yet all these reasons arise in thyself, and deternlhlo lu thysel.f, and are referred but to thine own ease, aud to thine own happiness, and hot primarily, to the glory of God, and therefore, since the Holy Ghost staid for his mi»sion, stay thou for thy dismlssion too. Gather up these scattered eaux, and bind np this loose sheaf; re-collect these pieces of this branch. Tho Holy Ghost was sent by the Son, but tho Son, in his exemplar humility, ascribes all to the Father. The Holy Ghost had absoh[te power to corne at his pleasure, but ho staid the order of the decree, and God's leisure tbr his missions. Do thou so too, for thy permission, exercise not all thy liberty; and for thy commissions, execute not ail thy attthority; and for thy remission, presmne not upon thy pardon too soon; and tbr thy ma**misslon, hope not for an exemption front temptations, till death; and for thy dismisdo«, practise not, nay wish not thy death, only in respect of thine own easo, no, nor only in respect of thine own salvation. In this act of tho Itoly * PsIm cx..

Gost, that he staid his mission, we bave one instruction, that we rely not upon ourselves, but accommodate ourselves to the disposition of others; and then another in the next, that the Father should send him in the Son's naine, Te Comfo'ter, cMc i8 te Holy Gkost, rhom the Fatlter rill settd in my name. The Holy Ghost cornes hot so in another's naine, as tht he hath hot « full interest, in «11 the names of power, and of wisdom, and of essence itself, that are attributed to God. For (hot to extend to the particular attributes)the radical narne, the naine of essence, that naine, the narne, Jehovah, is given to the Holy Ghost. Jehovah says to Esay, Go, and tell thi»people TM, this and this. And then St. Paul making use of tllose words in the Aets, sa)'s, ll'ell said t]w Holy G'lwst by the prophet l'sa!l; so that Esay's Jelwral, is,S't. _Pauls Holy Gost. And yet, the Holy Ghost being in possession of the highest navres, and of the highest power irnplied in those narnes, cornes in the narne of another, tIow mueh more then may the powerfiflest men upon earth, the greatest rnagistrates, the greatest monarchs, (who though the.v be by God himself called gods, are but representative gods, but metaphorical gods, and God ]nows, sometimes but ungod]y gods) confess, that they are sent in another's naine, inanirnated with another's power, and least of all. their own, or rnade that that they are, for thernselves . How rnuch are we, we considered in nature, and hot in office, men and hot rnagistrates, worrns and hot men, serpents and hot worms, (for we are, as St. Chrysostom Sl)eaks, A'lontanei dwmones, Serpents in our own bosorns, devils in our own loins) bound to confess, that a]l the faculties of our soul, are lu us, In nomine allew, In the naine of another. Thatwill, which we ca]l freewill, is so far ri'oto being ours, as that hot only that freedom, l)ut tht will is itIf from another, from God. ot only he rectitude of the faculty, but the facnlty itself is his. Nay, though God bave no part in the perverseuess and the obliquity of my will, but that that perverseness, and that obliquity are entirely mine own, yet I could hot bave that perverseness, and that obliquity, but from him, so far, as that that faculty, in which my perverseness Wol.ls, is his, aud I could hot have s Isaiah ri. 9. » Acts x.xviii. 6.

s-IL XXVi.] ll-ACnEn ON WUITSVNI)AY. 529 that perverse will from myself, if I h not that will itselt" from God first. And that very perverseness, and obliquity of the will, is so much his, as that, though it were hot his, but mine, in the making, yet when itis ruade by me, he ma]es it his; that is, he makes lit his instrument, and makes his use of it, so far, as to surfer it to flow out into a greater sin, or to determine in a lesser sin, than at first I, in my perverseness, intended. When I intended but an approach to a sin, and meant to stop there, to punish tlaat exposing of myself to temptation, God sufl'ers me to proceed to the act of that sin; and when [ intend the act itself, God interrupts me, and cuts me off, by some intervening occasion, and determines me upon some approoeh tothat sin, that by going so far in the way of that sin, I might see mine own infirmity, and see the power of his mercy, that I went no farther. The faculties of my soul are his, and the substance of my soul is too; and yet, as I pervert the faculties, I subvert the substance; I damnify the faculties, but I damn the substance itsel|: It wou]d taste of uncharitableneSs, to cast more coals of tire upon the devil himself, than are upon him in hell now; or hot to assist him with out prayers, if it were hot dec]ared to us, that he is incapable of mercy. If the devil were now but under the gui]tiness of that sin which he committed at first, and hot under such an execution of judgment for that sin, as induced, or least declared an obstination, an obduration, a desperation, and impenitibleness, if the devil were but as the worst sinner in this wor]d can be, but/ ia, and hot [ exilio, In the way to detruction, and hot under destruction itself, we miyht pray for the devil himself. And these poor souls of ours, these glorious souls of ours, none of ours, but God's oxm souls, which now at worst, God loves better thau ever he did the devil wlaen he was at best, when he was an angel uncorrupted, and better than he doth those angels which stand uncorrupted still, (for he bath hot taken the nature of angels, but out nature upon him) we think those sou]s out own, to do what we list with, and when we haveusurped them, we damn them. As pirates tke other men*s subjects, and then make them slaves, we usurp the faculties of the sou], and call the will ours, we usurp the soul itself, and cal1 it ours, and then deliver ail to everlasting bodage. XVould the king sufl'er his VL. i.

picture to be used, as we use te image of God in our sous  or his hall to be ud, as we e the temple of e oy Ghost, out bodies  We ave nothing but tat whicn we bave reoeived and when we coe to tink tat out o, we bave not that  for God wiH ke a from tt msn, tat srifices  his o'n ne. When thon coest to curch, oeme in another's me: when flou givest an aine, give it in snother's naine; that is, feel ail thy devotion, and ail thy charity to corne ri'oto God; for, if it hot in his naine, it will be in a worse; thy evotioa w contrt the naine of crisy, n tne aln the naine of vain-lory. The oly Ghost came in another's name, in Christ's naine ut hot so, as Monts, the father of the Montani, came in the oly host's name. Montanus sid he w the oly the oly Ghost did hot çretend to e Christ. There is s man, the man o sin at ome, that preten to be Crist,  ail And I would he would be content with that, and stop tere, and hot be  ]yper-Critu, Above Christ, more tan Christ. I would he would no more trouble the pee of Christendom, no more occasion the asssinating of Christian çrinces, no more bind the Christian libey, in forbidding mea, and marriage, no ore slacken and dissolve Chrisfian n, by dispentions, d indulgences than Chri did. ut if he wi nee be more, if will needs haro an addition  the name of Christ, let him ke heed of that addition, which some are apt enough  give him, however he desen'e it, that he is Atickrist. ow in what sense the Holy Ghost is raid to have corne in the naine of Christ, St. Basil gives us one interetation; that is, that one principal naine of Christ belongs to the Holy Ghost. For Christ is lYrbu», the Word, and so is the Hdy Ghost, says that hther, Quia interpresfllii, dcufllius patris, Beca as fle Son manifeed the Father, so the Holy Gho nnifests Son; St. Ausfino gives another sense; 8ocioeaô Patrie et Filii, e«t,Sirit 6nctu«, The Holy Ghost  tho union of e Father and the Son. As the by is nog the man, nor tho so is hOt the man, bu the union of the soul and body, by thos through which the so exercioes her faeulties in tho organs of he body, makes up the man; so the union of the Fath¢r and tho Son fo one another, and of both to , by the Holy Ghost, sn. xxv.] retcnrn o. wmrsvND.tar. 581 makes up the body of the Cristian religion. And o his inerpretzion of SL Aumstine cornes ner to he fulness, in what sonse ghe Holy Ghos came in Chris nme. For when Chri sy*, I m corne in my Father's nme, ha w, to exeeuto his deeoee, to fulfill his will, for the salvfion o mn, by dying; so when Chri says here, the Holy Ghosg shM1 eome in my nme, hat i, o peffee my work, fo collec and to govem that ehureh, in whieh my salvation, by way of stisftion, my be appropriaed to paieular souls by way o application. And ïor his purpose, to do his in ChrisFs naine, his o naine i« Paradetns, The 6'omforter, which is out lag eireumsnee, çhe 6'o forter, n'ic is the Holy (lhost. Te Comforter is an evangelieal naine. Athanasius notes, that the Holy Ghost is never called Porocletus, The 6'omJber, in the Old Testament. Ho is caBed,irit Dei, The,Sirit OE God, in the beginning of Genesis; and he is called,Siritus Sanctus, The [loly,Sirit, and birltus rinciTalis, The Trincial 5irit, in divers places of the Psahns, but never Paradetus, never the 6'omforter. A reason of that may well be, first, that the state of the law neMed hot comfort; and then also, that the law itself aflbrded hot comfort, so there was no comfoer. Their law was not opposed by any enemies, as enemies to their law. If they had hot (by that warrant which they had from God) inved the possession of their neighbours, or gmwn toe grt to continuo goed neighbours, their neighbours had not envied them that law. So that in the state of the law, in that reect, they were weH enough, and needed no comfoer. Whemas the Gospel, as it w sowed in out Saviour's bloed, so it ew up in bloM, for di'ers hundrMs of years; and therefore needed the sustentation, and tire uranee of a comfoer. And then, for the;substance of the law, it was Lex ,terficiens,  p«ficie, ys St. tine, A law that tdd them what was sin, and punished them if they did sin, but codd hot confer remission for sin; which was a discomtbable case. Where the Gospd, and the disns tion of the Goel in the Church, by the Holy Gho, is aee, mercy, comfoa, a the way, and in the end. Therefore Christ, to Jo xoE 12.

532 rREACnEV O.,vmrsv.nx,'. [sa. xxv[. v. ]7. caHs the Holy host,,irltum verits, tut: in which he opposes him, and çreïers him, above all the remedies and ail the comïos oï the law. ot tt the Holy host in the lw, did hot speak truth, but that he did hot aH the truth, in the law. Origen expresses it well, the ts and figures of the lw, were te fires, and true tes oï Christ, in the Gospel; but Christ, and his osçel is the truth ilï, figed in those tTes. Thereïore the Holy Gost is Paracus, te Conforter, in the oepel, which he was hot in the lw. In the record, and stories and so in the oeins, and medals oï the Roman emperors, we see that even then, when they had otten the çossession f the naine of emperors, yet they forbore hot to d to their yle the naine oï oens, and the naine of PotoEx axmu»; ill they woul be called consuls, which w an ceptable name to the people, and hih çriests, which carried a reverence towards aH the world. ere Christ himselï called by a naine appliable to none but Cist, by a naine implyin the whole nature, and merit oï Christ, that is, Te Pritiation OEte sins ortie ole wor , yet there, in tht place, he is called by the name ofthis text too, Parld, te Cofoer. He would hot forbear that sweeL that cepble, that appliable naine, that naine that concer]m  most, and establishes  best, Paradetus, tbe Co». And yeL he does hot take that naine, in that fl, and whole oense, in which himself gives it to the Holy Ghost here. For there it is sid of Christ Ifany n sire e ae an adrocate wit te Fater; there. Par«ctus, though laced upon Christ, is but an drote; but here, Chri sends Paracldum, in a more entire and a more internal, and more visceral nse, a Comfort«. Upon which cooaer, Christ imprints these two marks of ity, first, The Fathér shall se you another comforter"; another, than myoeF. For, howsoever Cist were the lorrain of cooa,)- there were ny drams, many ounees, ny talents of discomfoa mingled, in that their eomfoaer fir to depa fi'om them by death, and being reored to them again by a resurreetion, w to depa again, by another transmi- ation, by an ascension. And therefore the second mark by which Christ dignifies this comforter, is, Tha he slall abide wih u.for ev«r. And in the performance of that promise, he is here with you now. And therefore, as we begLm with those words of Esay, which out Saviour applied to himself, The 5'p[ri of the Lord s por me, becauae ke bath anointed me, to bind,up tke broken-hearted, and to co»fort all them that mourn'; sothe Spirit oi'th Lord is upon all us of his ministry, in that eommandment of his, in the saine prophet, Consolamini, consolamini, Comfort ye, comfort ge mg people, and speak comfortably unto Jernsalem". Receive the Holy Ghost, ail ye that are the Israel ofthe Lord, in that doctrine of comfort, tlmt God is so far from ha-ing hated any of you, belote he ruade you, as that he hates none of you now; hOt for the sins of your prents; hot for the ins of your persons; hOt for the sins of your youth: hot for your yesterday's, hOt for your yesternight's sins; hot for that highest provocation of ail, your unworthy recei,'ing his Son this day. Only consider, that comfort presumes sadness. Sin does hot make you incapable of comfort; but insensibleness of sin does. In great buildings, the turrets are high in the air; but the foundtions are deep in the earth. The comforts of the Holy Ghost work so, as tht only that seul is exalted, which was dejected. As in this place, where you stand,, their bodies lie in the earth, whose souls are in heaven; so from this place, you carry away so much of the true comfort of the Holy Ghost, as you bave true sorrow, and sadness for your sins here. Almighty God erect this building upon this foundation; such a comfort, as may hot be presumption, upon such a sorrov, as may hot be diflïdence in him. And to him alone, but in three persons, Father, Son, and Holy Ghost, be ascribed all honour, &c.  Esay xl. 1.  Esay x. 1.

But the comforter, which is the Holy Ghost, whom the Fathe will send in my naine, he shall teach you ail things, and bring all things to your remembrance, whatsoever I have said unto you.

WE pass from the person to his working; we corne from his coming, to his operation, from his mission, and commission, to his executing thereof, from the consideration, who he is, to what he does. His specification, his character, his title, Paracletus, the Comforter, passes through ail. Therefore our first comfort is, docebimur, we shal] be taught, He shall teack you; as we consider ourse]ves, the disciples of the Holy Ghost, soit is a mere teaching, for we in ourselves are merely ignorant; but when we consider the things we are tob¢ taught, so it is but a remembering, a refreshing of those things, which Christ in the rime of his conversation in this world, had taught before; He »hall briny ail thin.qs to your remembrance, chatsoerer I bave said unto you. These two then, the eonffort in the action, (we shall be taught) and the eomfort in the way and manner, (we shail hOt be subjeet to new doctrines, but taught by remembering, by establishing us in things formerly fundamentally laid) will be out two parts at this rime. And in each of these, these our steps; first, in tho first we shall consider the persons, that is, the disciples, who wero to learn; not only they who were so, when Christ. spoke the words, but we, ail, who to the end of the world, shall seek and reeeive knowledgo from him; vos, ye; first vos ignorantes, you who are naturaily iemaorant, and know nothing, so as you should know it of yourselves, (which is one discomfort) and yet, vos, vos aTTetentes, you that by nature have a desire to know, (whieh is another discomfort, fo have a desire, and no means to perform it) vos docebiraini, ye, ye that are ignorant, and loaow nothing;

ye, ye that are hungry of knowledge, and haro nothing to satisfy that hunger, ye shall be fed, ye shall be taught, (which is one comfort) and then Ille docebit, He sltall teacl you, he, who cannot only infuse truc, and full knowledge in every capacity that he finds, but dilate that capacity where he finals it, yea create it, where he finds none, te Holy Glost, who is hot only a comforter, but the comforter, and hOt only so, but comfort itself, tic slall teaclt yott; and in these we shall determine mtr first part. In out second part, the way and manner of this teaching, (by bringing to our remcmbrance ail things whatocver Christ had said unto us) there is a great largeness, but yet there is a limit- tion ofthose things which we are to learn of the Holy Ghost; for they are omnia, ail things whatsoever Christ bath taught betbre; but then, sola eu, only those things which Christ had taught before, and hot new additaments in the nmne of the Holy Ghost. Now this largeness extending itself to the whole body of the Christian religion, (for Christ taught ail that) ail that being not reducible to that part of an bout, which will be left for this exercise, as fittest for the celebration of de day in which we are now, we shall bind ourselves to that particular consideration, what the Holy Ghost, being corne from the Father, in Crist's naine, that is, pursuing Christ's doctrine, bath taught us of himself, coneerning himself; that so ye may first sec some insolences and injuries ofl'ered to the Holy Ghost by some ancient heretics, and some of luter rimes, by the church of Rome; for, truly, it is hard to naine, or to imagine any one sin, nearer to that emphatical sin, that superlative sin, the sin against the Holy Ghost, than some offers of doetrines, coneerning the Holy Ghost, that bave been obtruded, though not established, and some that bave been absolutely established in the church. And when we shall have delivered the Holy Ghost out of their hands, we shail also deliver him into yours, so as that)'ou may feel him to shed himself upon you all here, and to aecompany you ail home, with a holy peace, and in a blessed ealm, in testitying to your souls, that he, that comforter, who is the Holy Ghost, whom the Father bath sent in his Son's naine, hath taught you ail things, that is, awakened your memories, to the consideration of ail that is necessary to your present establishment. And to these divers particulars, which thus constitute our two general parts, in their oer thus proposed, we shall now proceed. As when our Saviour Christ received that confession of ail the disciples, in the mouth of St. Peter, Tou art Christ, te ;on of tte liviny God, Christ replied thereunto some things, which had a more stecial, and a more personal respect to Peter', than to the rest, yet were intended of the rest too; so when Christ in this text, pronfises the eomforter, he does that most immediately, and most personally to them, to whom he then spoke, but he intends it to us also, and the Holy Ghost shall teach us; us, that are in ourselves ignorant, which is our Srst diseomfort. The schools have ruade so many divisions, and sub-divisions, and re-divisions, and post-divisions of ignorance, that there goes as much learning to nnderstand ignorance, as knovledge. One, much elder than all they, and elder (as some will have it) than any but some of the Srst secretaries of the Holy Ghost in the Bible, that is, Trismeyistus, hath said as much as all, Nequitia animw iynorantia, Ignorance is hOt only the drowsiness, the silliness, but the wiekedness of the soul: hOt only dis-estimation in this world, and damnification here, but damnification in the next world, proeeeds from ignorance. And)-et, here in this world, knowledge is but as the earth, and ignorance as the sea; there is more sea than earth, more ignorance than knowledge; and as if the sea do gain in ono place, it loses in another, so is it with knowledge too; if new things be found out, as many, and as good, that wero known before, are forgotten and lost. What anatomist knows the body of man thoroughly, or xvhat casuist the soul. What politieian knows the distemper of the state thoroughly; or what master, the disorders of his own family. Princes glory in Arcanis, that they have secrets which no man shall know, and, God knows, they have hearts whieh they know hot themselves; thoughts and purposes indigœested fall upon them and surprise them. ]t is so in natural, in mora], in civil things; we are ignorant of more things than we know; and it is so in divine and supernatural s.s. xxvL] wAcnn things too; for, for them, the Scripture is our only ligh and of the Scripture, St. Aubaine professes, Plura scir«, That the are more pl of Scriæture, tt he do not, than that he does undend. Hell is drkne  and the way to it, hell itself is but condensed iornce, multiplied ignorance. To thst, Dard aseribes ail the distempers of the world, They do kw, neltke will they uerêtand, they alk on in darkness«; and thereçore, (as he adds there) Ag the fouMation» of l the earth are out of cour»e. He that had ronde the mo absolute eonquest of ignoranee in this world, Solomon, is the be judge of it, the be eounsellor against it; and he ys, As thou knowet hot how thy bones yrew in thy mother, een so thou knowest ot the workç f God, cho worketh ail . We are all equally ignorant of all, of natal, of spiritual things. What though  This; That man knoweth hot his time"; but is snared in an evil rime; if he knew his time, no time would be evil unm him. Yet though he know not the present time, but let that pass ineonsiderately, yet if he consider the future, he may reeover. But he does hot that, he eannot do that; lIa» cannot tell chat shall be, says Solomon; but may he hot learn  No. For, cho can tell him? says he there', br, ke knows hot how to o to the city; in vulgar, in trivial things, he is iorant of his end, and ignorant of his way. Bene facere ne¢cierunt, says e prophet', They hare no knowledye to do yood; and xvhat follows  Erubescere ncierunt, They are hot ashamed chen they hare do» eril. sciunt ctrts spirit sunt; it was Chrisçs inerepation upon his oq disciples, They knew hot  what spirit tkey were zealous and a vindietive spifit. escitis quidtatis, was Christ's inerepation upon his disciples too, Yort know hot what you ask'. And yet this Nequitla animw, this wiekedness of the ul, this pestilence of the soul, ignorance, bave men vent to eall the mother of devotion. But miserable eomforrs are ey, in respeet of the eomforter, the Holy Ghost; for,  that Cum perverso erverteris, is spoken of God , that God 'ill lrn of the iowaM,  PsaL xfi. 4.  Eel. . 5. ' Eeeles. ix. 12.  Eccle x. 14. n Jet, iv. 22.  Luke . 25, t Mati. xx. 22.  PI, x. 27,

,8 PREACHED ON VHITSUNDAYo [SRo XXVHo to be froward, so God will learn of the ignorant, to he ignorant; ignorant of us; and to those that do hot study him here, he will say hereafter, Nescio vos, I know hot you. This then is our tirst discomfort, of ourselves we are ignorant; and yet there is -greater vexation than this, that naturally we bave - desire of knowledge, and naturally no means to attain it. Ignorance may he said to work, as an inappetency in the stomach, and as an insipidness, a tastelessness in the palate; but the desire of knowledge, without means to attain to it, is hunger in a dearth, or in a wilderness. Ignorance is a kind of slumbering, or stupidity, but this desire without means, is a continual racking, a continual pressing; a far greater vexation, and torment: ignorance may work as a lethargy, but this desire as a phrensy. Tt/s is tte day of trouble, (says Hezeehias in the bitterness and passion of his soul) atut of rebuke, and of blaThem!t, for tke cMldren ave corne to tke birtk, and there is ot tren9th to brin.q themforth °. To a barrenness, that is, never to hve eoneeived, thero belonged, amongst that people, a kind of shamo and eontempt, (and that is out case in ignorance, whieh is the barrenness of the soul) but to eomo to the throes of ehildbirth, and then hot to bave strenh, or hOt to bave help to ho delivered, that is tho dangerous, that is the deadly torment; and that represents our soul, in this desire of knowledge, without lneans to attain to it. And yet, this vexation no man can divest; it is an hereditary, a natural impression in man; every man naturally, says the philosopher, desires to know, to learn. And yet, nature that imprinted that desire in every man, bath hot given every man, hot any man, in nature, means to satisfy that desire; |br even by nature man bath a desire to know supernatural things. Solomon was extended with this desire of knowledge n, but he round no satisfaction, till upon petition, and contracting all his desires into that one, he obtained it of God. Daniel was :ir dedderiorum, a man composed of desires, and of solicitudetS: he professes that he mourned three full weeks *, ho eat no pleasant brcad, neither came flesh or wine into his mouth, nor oil upon his hody"; eomeliness was turned into corruption, and ho retained no

8Ro XXV||.] PREACHED ON' WHITSUND&Yo 539 strength, till God by his angel satisfied his desire of knowledge. Consider the anxiety and torture, under which that eunuch was in the chariot », till he was taught the meaning of the prophet Esay. And consider the way that God took; God sent an angel, and that angel sent Phili D to him. Instruction is from God; but yet by the ministry of man, Philip asks him, Dost tkou underatand? He would bave a confession of his impotency from himserf. Alas, How tan I, says he, excep some man sodd.qid And Philip guides him; and then how soon ho cornes to that holy cheerfulness, and dilatation of the soul, I bellece that Jesus is the »'on of God , and, »ç'ee, here is water, what doth kinder me, that I be baptlzed.a Nec,anctior,um hoc eunucko, nec «tudiosior, ays St. Hieromo of himself; I eannot bave more desire fo learn than he had; yet, in myself, I bave no moro means neither; and therefore must be under the saine pain, till the saine hand, the hand of God relievo me. The soul of man cannot be considered under a thicker cloud, than ignorance, nor under a heavier weight, than desire of knowledge. And therefore, for out deliverance in both, out Saviour Christ here comforts us with The Com.forter; you, you that are in the darkness of ignorance, you, you that aro under the oppression of a hunger of knowledge, you shall be satisfied, for, He that cornes from my Father, in my naine, He shall teach you. That which the vulgate reads, Eccles. ri. 9, Desiderare q«od nescias, To desire to know that w]Nch to knowest not yet, out translation calls, The wandering qf the desire, and in the original it is. The walkin.q, the pih.o'image of the soul; the restlessness, and irresolution of the soul. And vhen man is taught that which ho desired fo know, then tho soul is brought home, and laid to test. Desire is the travel, knowledge is the inn; desire is the wheel, knowledge is thc bed of the soul. Tllereforo we affect society and conversation fo know present things; therefore we assist ourselves with history, fo know things past, and with astrology, and sometimes with worso arts, to know future things. The naine of master, of teacher, that passes through tho Scripture, is rabbi, and rabbi in the foot thereof signifies, magnum, and mul«m; it is a word that denotes greatness; and truly no man should be » Acta viii.  Ver. 36.

50 PREACHED ON. WHITSUIqDAY. [SER. XX'IIo greater in out eyes, nor he tlaouglat to bave laid greater obligations npon us, than he tlaat bath tanght us. When Christ is promised thus, The Lord shall seut them a S'aeiour, amt a great one , there is tlais word rabbi: tlae Lord shall send tlaem a Saviour, which shall he rabbi, a great teacher; Christ was a Savionr, as he paid God a ransom for all; as he ruade naan capable of this salvation, he was this rabhi, this teaeher; and in this capacity, dià those two disciples of John Baptist, who first applied themselves to Christ, apply themselves, 3Iagister ubi kabitas? 3laster, where àu'ellest thou? where naay we conae to school to thee.  where nmy we be taught by thee  St. Paul hath showed us the duty of ail truc disciples, in the practice of the Galatians°; Yole receired me as an anffel of God, even as Christ Jesus, aut I bear you record, tkat if it had been possible, you u'ould hare plucked out your own eyee, a»d hae 9b:e them fo me. I thank him that brings nae a eandle, when it grows dark, and hina that assists nue with a spectacle, when nay sight grows old; but to hina that bath given the eyes of nay soul, light and spectacles, how naueh a greater debtor ana I. I will hot dispute against nature, nor natural affections, nor dispute against allegiance, nor civil obligations, nor dispute against gratitude, nor retribution of benefits; but I willingly pronounce, that I cannot owe more to nay benefactor, to nay father, to nay prince, than 1 do to them that bave taught nae; nor can there be a deeper ingratitude, than to turn thy face front that naan, or frona his children, tl,at bath taught thee. This Christ presents for the first conafort, Docebimini, You are ignorant, but that cloud shall be dispersed, you would learn, but have no help, but that defect shall be supplied, you shall be taught: and then, this conatbrt shall be exalted to you, in the person of the teacher, Ille docebit, He whom the Father will senti in nay nanae, He skall teack yott. Quintilian requires no naore of a schoolmaster, but that either he be learned, or do hOt think hinaself tobe so, if he be hOt: because if he over-value hinaself, he will adroit no usher, no assistant. Here we bave a toaster that is both absolute in hinaself, and yet undertaken for by others too; the Father sends hina, ss. xxvm] PRe*CeO o. wmsnx. 541 and in the Son nme, tht is, to perfect the Son's work. Tertullin ( mn of Mventurous lnguge) eoes him Tereium nuen divinitaK«, et $ertium nomen majesati: The Holy Ghost hth but  third plee, but the sme Godhed, but  third nme, yet the saine majesty, as the first, the Father, or the second, the Son. Porphyry that denied the Trinity, is convinced by St. Cyril, to bave established a trinity, because he acknowledged first Deum summum, and then, Conditorem omnium, and ai'ter them Animam nudi; One that is a supreme God, One that was the Creator of all things, and one that quickens and inanimates all, and is the soul of the whole world: and this soul of the world is the Holy Ghost, who doth that office to the sonl of every Christian,,vhich the sonl itself doth to every natural man, informs him, directs him, instructs him, makes him be that he is, and do that he doth. And thereîore as Tertullian calls Christ by the Holy Ghost's naine, (for he calls Christ,çpiritum Dei, because, as the office of out spirits is to unite the body and the soul, so Christ bath united God and man in one Emanuel) St. Basil gives the Holy Ghost Christ's naine, for he calls the Holy Ghost Verbum Dei, The word of God, because he undertakes the pedagogue of the soul, to be the soul's schoolmaster, and to teach it as much of God as concerns it, that is, Christ crucified. Therefore when the Holy Ghost,vas first sent, he was sent but to testify of Christ; at Christ's baptism (which was his first sending) he was sent but to establish an assurance, and a belief, that that Christ was the Son of God, in whom he was well pleased; and this he did but as a vitness, hot as a teacher; for the voice that wrought this, and taught this, came hot from the dove, not from the Holy Ghost, but from above; the Holy Ghost said nothing then. But when the Holy Ghost in performance of Christ's promise in this text, was sent as a teacher, then he came in the form of tongues, and they that received him, were thereby presently enabled to speak to others. This therefore is the coming, and thls is the teaching of the Holy Ghost, promised and intended in this text, and performed upon this day, that he by his power enables and authorizes other men to teach thee; that he establishes a chureh, and ordinances, and a lninistry, by which thou mayest be taught how to apply

Christ's merits to thy sou]. e needed hOt to bave invested, and tken the form of a tonme, if he wonld |rave had thee think it enongh to hear the Spirit at home, a]one; but to let thee see, that his way of teaching shou]d be the ministry of men, he came in that organ of specch, the togue. And therefore learn thou by hearing, what he says: and that that he says, he says here; here in his ordinance. And thereïore hear what he bath declared, inquire hot what he bath decreed; hear what he bath said, there, where he bath spoken, ask hOt what he meant in his unrevealed wi]l, of things whereoï he bath said nothing; for they that do so, mistake Godes mind often. God protests, ]t héler came i»to my mind, that they should sit thus 0; God never did it, Goal never meant it, that any should sin neeessarily, without a willing concurrence in themselve, or be damned neeessarily, without relation to sin willingly eonmfitted. Therefore is St. Augustine vehement in th.t expostulation, Quia tare stulte curiosus est, qui flliura suum mittat if scholam, «t quid mayister eoyitat, discat? Doth any man put his son to school, to learn what his toaster thinks. The Holy Ghost is sent to teach; he teaehes by speaking; he speaks by his ordinanee, and institution in his ehureh. Ail knowledge, and ail zeal, thnt is hot kindled by him, by the Holy Ghost, and kindled here, at first is all smoke, and then ail flame; zeal without the Holy Ghost, is at first, cloudy ignorance, ail smoke; and after, ail cmckling and clambering flame, schismatical rage, and distemper. Here we, we that are natumlly ignorant, we, we that are naturally hungry of knowledge, are taught, a free school is opened unto us, and taught by him, by the Holy Ghost speaking in his delegates, in his ministers; (which were the pieces that constituted our first part) and the second, to which we are now corne, is the manner of the Holy Ghost's coming, and teaching in his ordinance, that is, by remembering, //e sall briny to your remembrance, &c. They had wont fo eall pietures in the chureh, the layman's book, because in them, he that eould hot read af 11, might read mueh. The ignorantest man that is, even he that eannot read  pieture, even a blind man, hath  better book in himself; in hic own memory he may read many s history of Godes goodness to him. Quid ab initio, How it was in the beginning, is Christ's method; to determine things aceording to former precedents; and truly the memory la oftener the Holy Ghost's pulpit that he preaches in, than the understanding. How many here would hot understand me, or hot test in that which they heard, if I should spend the test of this hour in repeating, and reconeiling that whieh divers authors have spoken diversly of the manner of Christ's presence in the saerament, or the manner of Christ's descent into beL1, or the manner of the concurrence, and jointworking of the grace of God, and the free-will of man, in men's actions. But is there any man amongst us that is hot capable of this cateehism, remember to-morrow but those good thoughts whieh you bave had within this bout, sinee you came hither now: remember at your last hour, fo be but as good as you are this minute; I would scarce ask more in any man's behalf, than that he would always be as good, as at sometimes he is; if he would never sink below himself, I wou]d less tare, though he did hot exeeed himself: if he would remember his own holy purposes at best, he would never forger God; if he would remember the eomfort he had in having overcome such a temptation yesterday, he would hot be overcome by that temptation to-day. The memory is as the conclusion of: syllogism, xvhich being infrred upon true propositions, cannot be denied: he that remembers God's former blessings, concludes infallibly upon his future. Therefore Christ places the comfort of this comforter, the Holy Ghost, in tlfis, that he shall work upon that pregnant faculty, the memory; he shall briny things to your remembrance; and then, Omnia, All those ttinys whicl, I itm'e said nto you. Christ gave the Holy Ghost to the apostles, when he gave them the power of absolution in his ]ifetime s. He gave them the Holy Ghost more powerfully, when after his resurrection, He brêathed on them, and said, t?eceire ye the ttoly Ghost . He opened himseff to them, in a large fulness, when he said, AR thin«s that I ka'e keard of my Father, I hare ruade known unto you t'; but in a greater largeness than that, when upon this day, according to the promise of this text, the ttoly Ghost was sent unto them; for this was in the behalf of others. And upon this fulness, out of Tertullian it is argued, 2ViMl iynorarunt, eryo nihil o docuerunt, As the apostles were taught all things by Christ, so they taught the ehureh ai1 things. There is then the sphere, and the eompass, and the date of out knowledge  hot what was thought or taught in the tenth, or fourteenth century: but what was taught in Christ, and in the apostles' rime. Christ taught all things to his apostles, and the Holy Ghost brought aH things to their remembrance that he had taught them, that they might teaeh them fo others, and so it is derived to us. But it is omi« et so/a; if is al1, but it is only those things. He sh.all testify of me t', saith Christ concerning the Holy Ghost  now the office of him that testifies, of  witness, is to say ail the truth, but nothing but the truth. When the Roman ehurch charges us, hot that ail is hot truth, which we teach, but that we do not teach ail the truth, and we charge them, not that they do not teaeh ail the truth, but that ail is hot truth that they teaeh, so that they charge us with a defeetive, we them with a superfluous religion, out case is the safer, because ail that we affirm, is by confession of ail parts truc, but that which they bave added, requires proof, and the proof lies on their side; and it tests yet unproved. And eertainly many an Indian, who is begun to be eatechized, and dies, is saved, before he eome to believe ai1 that we believe; but whether any be ved that believe more than we bdieve, and believe it as equally fundamentai, and equaily neeessnry to saivation, with that whieh we from the express word of God do believe, is a problem, hot easily answered, not sfely affirmed. Truly I had rather put my salvation upon some of those aneient ereeds, whieh want some of the articles of out ereed, (as the licene Creed doth, and so doth Athanasius's,) than upon the Trent Creed, that bath as many more articles as ours bath. The office of the Holy Ghost himself, the Spirit of ail eomfort, is but to bring those things to remembranee, whieh Christ taught, and no more. Thev are many; too nmny, for many revolutions of an hourt Jolm xv. I. ' John xv. 26.

sss. xxv[[.] n.,cso oN WmTSVNVX,,'. 545 glass. Tl|ereïore we proposed at first, that when we should corne te this branch, for the proper celebration of the day, we would only touch seine things, which the Holy Ghost had taught oï himselï, that se we might detect, and detest such things, as seine ancient, and seine later heretics had said of the Holy Ghost. New those things which the ancient heretics bave said, are sufficiently ainsaid by the ancient fathers. The Montanists said the Holy Ghost was in Christ, and in the apostles, but in a far higher exaltation in Montanus, than in either; but Tertullian opposed that. Maries was more insolent than the Montanist, for he avowed himself te be the I-Ioly Ghost, ad St. Augustine overthrew that. Hierarchas was more modest than se, and but say, That Melchisedech was the Holy Ghost, and St. CTrian would net endure that. The Arians said the Holy Ghost was but creatura creaturw, ruade by the Son, which Son himself was but ruade in time, and net eternally begotten by the Father; but Liberius, and many of the fathers opposed that; as a whole general council did Macedonius, when he refreshed many errors formerly condemned, concerning the Holy Ghost; and t'ew of these have had any resurrection, any repullulation, or appeared again in these later days. But in thes later times, two new heresies have arisen concerning the Holy Ghost. About four hundred years since, camc out that immus infamous book in the Roman church, which they calhd Ea.qê[ium 'itus,S'a:wti, T]e Gospel of the Holy Ghost; in which, was pretended, that as God the Father had had his time in the government of the church, in the law, and God the Son his time, in the Gospel, so the Holy Ghost was to bave his time; and his time was to begin within fifty yœears after the publishing of that Gospel, and to last to the end of the world; and therefore it was called Era»gelium wtern«m, The everlasting Gospel. By this Gospel, the Gospel of Christ was absolutely abrogated, and the power of governing the church, according to the Gospel of Christ, utterly evacuated; for, it was therein taught, that only the literal sense of the Gospel had been committed to them, who had thus long governed in the naine of the church, but the spiritual and mystical sense was reserved to the Holy Ghost, and that lmW the Holy Ghost would set that on foot: and so, (which was tho principal VOL. 1. 2 N"

Ô PREACHED ON ,'IIIT.'4UNDAYo SEn. intention in that ]»lot) they wuld bave buht ail doctrh and ail discipline, ail government into the c]oister, intv their rcligious orders, and ovehrown the hierarchv of thc dmreh, of bishops, and priests, and deacons, and cathedral and colleate churches, and brought all into monasteries. He that first opposed this book was Waldo, he that gave th« naine to that great body, that great power of men, who attempted the rethrmatiou of the church, and were called the Waldenses, who were especially ddhmed, and espedally persecuted lbr this, that they put themselves in the gap, and ruade themselves a bank, against this torrent, this inuadation, this impetuousness, this nmltiplidty of ri'Jars, and monks, that surround the world in those times. And when this eould not be dissembled, and being thll of blasphemy against Chri, was necessarily brough into agitation, yet all that done by them, who had the governmeut ot" the church in their hands then, was but this, tha this book, this Gospd of tho Holy Ghost should be suppressed and smothered, but without any, noise, or discredit; and the book which was writ against it should  solemnly, publicly, intmously burnt. And  they kindled a war in hven, greater than tha in the Revelation xvhere Michael and his angels fought against the dragon, and his angels; for here they brought God tho Son into the field, against God tho Iloly Ghost, and ruade the Holy Ghost, divest, dethrone, disize, and disposse the Son of his govemment. 'ow when they could hot advanco that heresy, when they could not bring the Holy Ghost to tha greatness, when they could not make him king to their purpooes, that is, king over Christ, they are corne to an heresy clean contrary to that heresy, that is, fo in,priori the Hdy Ghost, and rince they could make him king over Christ himseF, they bave made him a prisoner, and a slave to Christ's vicar, and shut him up there, in scrinio œectoris, (as they call it) in that close imprisonment, in the breast and bosom of one man, that bishop: and so, the Holy Ghost is no longer a dove, a dovo in the ark, a dove with an oliv branch, a messenger of peace, but now the Holy Ghost is in a bull, in bulls worse than Phalaris's bull, bulls of excommunie tion, bulls of rebellion, and deposition, and assassinates of Chri tian princes. The Holy Ghos is no longer onmipresent, as in avid's time, ( It'Aitcr s«tH I 9o fi'om ty »5irit" ) but he is only there, whither he shall be sent [om Rome in a cloak-bag, and upon a pos/-horse, as it was oten complained in the Council of Trent. The Holy (;host is no longer onmiscient, fo ow ail at once, as in St. Paul's tinw, when te irit OE God searced all tizgs, yea te deep tbys t" (;od , but as a sea-captain receives u ticket, to be opened when he cornes to such a height, and theby to direct his future course, m the Holy Ghost is appointed to ask the l'ope's nuncio, his legate, what he shall declare to be truth. So the Holy Ghost was sent into this kingdom, by Leo the Tenth, with his legate, that btmught thc bull of declaration fbr Henry the Eighth's divorce; but the Holy Ghost might hOt know of it, that is, hot take knowledge of it, hot declare it fo be a divorce, till some other conditions were perfbrmed by the king, which being never petbrmed, the Holy Ghost remained in the case of a new created cardinal, ore clauso, he had no volte; and so the divorce, though past ail debatements, and ail consents, and ail determinations at Rome, was no divorce, because ho that sent the Holy Ghost fi'olii Rome, fbrMd him to publish and declare it. So that the style of the court is altemd om the apostle's time; then it was, l'isum est,)ffritui,b'«ncto, et wbie, If see»ed yd to tl, e HoQt Ghost, ad to s; first to the ltdy Ghost, befbre others; and wheu it is brought  others, it is to us, to others in the plural, to many others. But now it is Visum ut mii, et,Siritui,qarwto, It seems goed unto me, to one man alone; and when it does so, it shall seem good to the Holy Ghost toe. And of these two heretical violentes to the Hdy Ghoet, we complain against that church, tiret, that they put the Holy Ghost in a rebellion against the Son of (od. fom whom he proeeeds; and then, ( for the most a, the end of them, who pretend right fo a kingdom, and cannot prove it, is to lie in prison) that they bave imprisoned the Hdy Ghost in one man's breast, and hot suflred that wind to breathe where it will, as Christ promied the Holy (;host should do: for neither did the Holy Ghoet bring any uch thing to their remembrance, as though Cist had taught any such doctrine, neither can they that teach it, como t sM. cxx. 7. ! Cor. ri. 10. ' Acts xv. 28. 22

5" PREACHED ON VUlT.UNDAY. [SEI.XXVI|o nearer the sin, the unpardonable sin against the Holy Ghost, than thus 'to make him a supplanter of Christ, or supplanted by Antichrist. But we hold you no longer in this ill air, blasphemous and irksome contumelies against the Holy Ghost: we promised t first, fo dismiss you at ]ast, in a perfume, with the breath of the Ho]y Ghost upon you and that is, to excite you to a rectified sense, and knowledge tiret he offers himself unto you, and is received by you. Facie Dei est, qua obi nnotecit *°; That is always the face of Goal fo us, by which God vouchsafes to manilest himself to us: so, his ordinance in the church, is his face. And Zux Dei, 9ua nobis illucêcit, The light of God to us, is that light by which he shines upon us  lêx Dei, lux Del, his word, in his church. And then, the evidenee, the seal, the witness of all, that this face which I sec by this light, is directed upon me for my comfort, is, the testimony of the Holy Ghost, when that Spirit bears witness with our spirit, that he is in us. And therefore in his blessed name, and in the participation of his power, I sy to you all, Accipite,çiritum,'anctum, Receive ye the Holy Ghost. lot that I tan give if you, but I tan tell)'ou, that he offers fo give himself to you all. Out guffcienc!! is of God "°, says the apostle; acknowledge you a sufficieney in us. a sufficient power to be in the ministry; for, (as the apostle adds) He at ruade  able miniterg of the New Testament: hot able 0nly in faculties and gifts requisite for that function, (those faculties and gifts, xvhether of nature, or of acquisition, be, in as great measure, in some that have hot that function)but able, by his powerful ordinance, (as it is also added there) to minister, hOt tle lette', (hOt the letter ouly) but te pirit, the spirit of the New Tes,ment, that is, the Holy Ghost to)'ou. Therefore as God said to lloses, I rill corne dou'n, and t«lk rith thee, and I will take of the spi:'it wkich is upon tkee, and put it vpon them ", God, in his spirit does eome down to us in his lninistry, and talk with us, his miuisters at home, that is, assist us in our lneditations, and lucubrations, and preparations, for this service here, and then, llere, in this ]»lace, he takes of that spirit from us, and

8ERo XXV[[o] PREACHED o wmTsunA,. 549 sheds upon you, imports the gifts of the Holy Ghost to you lso, and mkes the Holy Ghos as much yours, by yo hearing, as ho mde him ours, by out study: be no deceived by the letter, by the phrase of tht plçe; God does hot say there, tha he wfll tke of rite spirit from us, nd give it you, tha is, fill you vith it, nd le,ve us wihou i; but he vill tke of th spirit, that is, imp that spiri so to you,  that by us, and out presen ministry, he will give you that that shall be sucient for you, tody, and yet cll you to us ain in his oinanee, anoher day. Lern as much as you cn eve day, and never think hag you hve lernt so much, s that you bave no more need of  teacher; for though you need no more of that mn, (you may be perchnce as lerned s he) ye you need more of that ordinance: we give you the Holy Ghost then, vhen we open your eyes to see his ors. Those words of the apostle, Oure[vês/av tert-]uit 't irit , St. Ambrose interprets , ourselres, we the ministers of God, are t£e flrst.fruits of te »Sirit, the preposseion, the pr inhabitation, but hOt the sole possession, nor sole inhbitation of the Holy Ghost; but we bave gmce for grace, the Spirit therefore, fo shed the Spirit upon you; tht tat precious ointment ", (the Holy Ghost is this unction)which was poured upon the Head, upon Christ, nmy run down, upon A«rm beard, and from those gry, and grave, and reverend hairs of his ministers, nmy lso go dovn to the s'irts of Iris yarments, to eve one of you, who do hOt only make up the garment, that is, the visible, but the mystical body itself of Christ Jesus. The dew of Hermon descends un the mountains of Sion  but the waters that tkll upon the mountains, fall inm the wlleys too from thence; the Holy Ghost falls, through us, upon you also, so  that you my, so as tht you must find it in youmelves. The Holy Ght w the first person, tht was declared in the creation, God moved  tke.face  the 'aters'; that w the st motion. TMs is eternal lire, to know God, a:d Mm wom he sent, Christ ]esus. But this)u cnnot do, but by him whom they both sent, the Holy Ghost; Vo man em ' Rom. ifi. 23.  rsal. cxxifi. 2.

550 PaE.c.E» o. w.rrsvN».Y. [SER. XXV.. Lord, bu y te Holy Gos . John Baptist who was  baptize Christ, was ed vith the oly Ghost from the womb. You, who were baptized lu Christ, were filled, (iu your mee) with • e Holy Ghost, from that womb, from the time that the c]mrch conceived you in baptism. And therefore,  the twe]ve said to the mtitude, Loo ye amony ye seven men fmi OE the Holy Ghost ', so we say to tire whole congregation, look every man to himself, that he be one of the seven, one of that infinite number, which the Holy Ghost oflrs to rail upon; that as ye were baptized in the Holy Ghost, and  your bodies are temples of the Holy Ghost, so your nls nlay be priests of the Holy Ghost, and you altogethcr, a lively and reasonable sacrifice to God, in the Holy Ghost. That as you have been sealed with the ho 0,Sirit  promise *, you may find in yourselves the performance of that promise, fil«] tlle seal of that promise, in your love to the Scriptures; for, (as St. Chry- stom argues usefillly)Christ gave the apoles no Scriptures, but he gave them the Holy Ghost instead of Scriptures; but to us, who are weaker, he hath ven both, the Holy Ghost in the Scriptures; alld, if we neglect either, we have neither; if we trust to a private spirit, and call that the Holy G]mst, without Scriptnre, or to the Scl'iptures without the Holy Gllost, that is, without him, there, where he bath prolnised to be, in his ordinallCe, in his church, we bave hot the seal ot' that promise, the Holy Ghost. Find then that promise in your holy love, and ber study of the Scriptures, and filial the perforlnance, the fruits thereof in vour conversation, and then you bave ait autumn better than anv worldly spring, a vintage, a gathering of those blessed fruits, The fruit OE the,)ffrit is lofe, joy, peace, lony-s-.feriny, yentleness, yoodne, fhith, ekness, temperance'"; where (bv the war these are not ealled severally the J)'uits of tke ' " "  though they were so many several fi'uit which might be had one withou another, bu collectively, all together, they are eflled thefruit  it is nog love alone, nor joy alone, no nor fiith alone, tha is tire fruit of the Hoir Ghos; love, but hOt love alone, but that love, when between the Hoir Ghos and you, you ean joy

SE. XXV|I.] I»REACItED ON WIIIT/SUNDAY. 551 in that love, and hot repent it; joy, but hot joy alone, but that joy, when between the Holy Ghost and you, you can find peac8 in that joy, that you be hot the sadder after, for haring been so merry belote, this, these, these and all the test together are the fruit of the Ho|y Ghost; and therefore |about to bave them or you lack ail. And then lastly, as we pursuing God's ordinance, hare been able to say to you Accljpite,_'piritttm,_'actum, Behold the Holy Ghost in yourselves, behold he appeared to you, when he moved you to coma hlther, behold he appeared to you, as often as ho hath opened the windoxv of the ark, your hearts, to take in this dove, this hour, so we may say uuto you, as we say in the school, There is an infusion of the Holy Ghost; liquor is iufused into a vessel, if that vessel hold it, though it do but cover the bottom aud no more: the Holy Ghost is iufused into you, if he bave ruade any entry, if he cover any part, "if he bave taken hold of any corrupt affection. There is also a diffusion of the ttoly Ghost; |iquor is diffused into a vesscl, when it fills all the parts of the vessel, and leaves no emptiness, no dryness; tho Holy Ghost is diflhsed into you, if he overspread you, and possess you all, and rectify all your perversenesses. But then, in tho school, we hare also au effusion of the Holy Ghost; and liquor is effused then, whell it so fills tlmo vessel, as that that overflows, to the benefit of them, who will participato thereof. Receivo therefore the Holy Ghost, so, as that the Holy Ghost may overflow, flow from your example, to the edification of others; that you may go home, aud say to your children, receive)'e the Holy Ghost, iii the spirit of contentment, and acquiescence, and thankfuluess to God, and me, in that portion that and say to your servauts, receive ye the Holy Ghost, in tho spirit of obedience, and fidelity; and sa)" to your neighbours, receivo ye the Holy Ghost, in the spirit of peace and quietness; and say to your creditors, receive ye the Holy Ghost in the spirit of patience, and tenderness, and compassion, and forbearing; and to your debtors, receive ye the Holy Ghost in the spirit of industry, and labour in your calliug. You seo, preaching itself, e,en the preaching ot" Christ himself, had been lost, if the Holy Ghost had hOt brought all those thiugs to their remembrance.

And if the Holy Ghost do bring these things, which we preach to your remembrance, you are also ruade fishers of men, and apostles, and (as the prophet speaks) Ealatores rnumti", men that assist the salvation of the world, by the best way of preaching, an exemplar lire, and holy conversation. Amen.

JOHN Xiv. 20. At that dy shall ye know that I ara in my Father, and you in me, and I in you. THE two volumes of the Scriptures are justly, and propcrly called two Testaments, for they are Testatlo MentAs, Thc attestation, the declaration of the will and plcasure of God, how it pleased him to be served under the law, and how in the state of the Gospel. But to speak according to the ordinary acceptation of the vord, the Testament, that is, the last will of Christ Jesus, is this speech, this declaration of his, to his apostles, of which this text is a part. For it was spoken, as at his death-bed, his last supper: and it was belote his agony in the garden, so that (if we should consider him as a mere man) thcre was no inordinateness, no irrcgularity in his affections; it 'as testitled with sufficient witnesses, and it was scaled in blood, in thc institution of the sacrament. By this,viii then, as a rich, and abundant, and liberal testator, having $iven them so great a legacy , as a in te kinydom of ea'e, yet he adds  codicil, he gives more, he gives them tht evidence by which they should maintain their right fo that kingdom, that is, the testimonv of the spirit, Conforter, te tIoly Gost, whom he promises to send to them;  Obad. i..'21.  Ver. 3.  Ver. 16.

and still more and more abundnt, he promises them, that that assurance of their right shall net be taken frein them, till he himself return again te give them an everlasting possession, That te nay receive ts unto hinelf, and that where ke i, u'e may also be . The main legacy, the body of the gift is belote: Tlt which is given in thi text, is part of that evidence by whieh it appers to us that we bave right, and by whieh that right maintained, and tht is knowledge, that knowledge whieh we bave of out interest in God, and his kingdom here; At that day y/e skall know, &c. And in the giving of this, we shall consider, tiret, the legacy itself, this knowledge, Ye ehall know; and seeondly, the rime when this legaey grows due to us, At that day ye »kall know; and thirdly, how much of this tresure is devised to us, what portion of this heavenly knowledge is bequeathed to us, and that is in three great sums, in three great mysteries; first, ye shall know the mystery of the Trinity, of distinct persons in the Godhead; That I ara i my Farder; and then the mystery of the incarnation of God, who took out flesh, Tat you are in me; and lastly, the mystery and working of out redemption, in our sanctification, That Crlst (by his Spirit, the Holy Ghost) Nequitia animw iynoratio, says Trismegistus; he doth net say it is the infirmity of the seul, or the impotency of the seul, but the iniquity, the wickedness of the seul consists in this, that xve are ignorant of those ways, and those ends, upon which we should direct, and by which we should goxrn our puoses: and if imorance be the corrption, and dislution, ceainly knowledge the redintegrtion, and consolidation of the seul. Frein this corruption, frein this ignorance God delivered his ople st first, in seine mesure, by the law that is, he gave them thereby a way te get out of this ignorance; he put them te school pwdayoue, says the apostle, Te law u'as teir choolmaster. But in the stte of the Gospel, in the shedding of the beams, of the streams of his grace in the blood of Christ Jesus we are graduates, and have proceeded se far, as te  manifestation of things already donc, and  out faith is brought in a great part, te confist in matter-of-fact, and that which was but matter of pmphccy

 IBE.CHED ON VHI'rSUNnA''. [Sglt. XXVltt. to them (in the O|d Testament, they knew hot when it should be donc) to us in the New, is matter of history, and we know when it was donc: in the o|d times God |e his people, sometimes with clouds, somethnes with tire, some ]ights they had, but some hidings, some withdrawings of those lights too, the mysteries of their sa|nation were hOt t|ly reve|ed nto them: to s, ail is holy tire, ail is evident ]iht, ail i in the Epiphany, in the manifestation of Christ, and in the presence of the Holy Ghost, who is delivered o-er to us, to remain with us, r9ue ad conummationem, Till the end of the world. God bath buried and hidden ri.oto us the hodv of Moses; he hath removed that clotld, that veil, the ceremony, the letter of the law. Yea he bath hidden that which henihted us more, and kept us in more igTorance of him, out intinite sins, which are clouds of witnesses to out consciences, he hath hidden them in the wounds of his Son out Saviour, so that there remains nothing but clearness, evidet clearness; the Gospel being brought to us ail, in that Christ is actually and reall)- corne, and Christ beiug hl'ought to me, in that he is aipliabli in the church to every particular siul; so that this legacy that is given in this text, is hot only in  possibility, and in a pl.ohability, and in a verisimilitude, but in an assurance, and in an intllibility, in a knowledge, we know it is thus, and thus. ,Ve shall therefore cousider this knowledge, first, as it is opposed to ignorance, secondly, as it is opposed to inconsideration, and thirdly, as it is opp,»sed to concealing, to smothering: first, we nmst hax'e it, and then we must know that we bave it, and ater that we must lmblish it, and declare it, so that others may know that we know it. Now as there is a profitable, a wholesome, a learned ignorance, which is a nlodest, and a reverent abstine»ce front searching into those secrets which Goal bath hot revealed in his word, (whereupon St. Augustine says usefully, Zibent«r iynorernus, qucr @wrare nos ult Deus, Let not us desire to know that which God bath no will to reveal) so also there is an unprofitable, an infections, indeed an ignorant knowledge, which puffs, and swells us up: that, of which the prophet says,,Stultts.tàcttts est omJs lwrno, à scientia"; Every man's * Jet. x.

knowledge makes hin a fool, when it makes him undervalue, and despise another. And this is one strange mad incurable effect of this opinion of wit and knowledge, that whereas every man murmurs, and says to himself, such a man hath more land than I, more money than I, more custom, more practice than I, (when perchance in truth it is hOt so) yet every man thinks, that he hath more wit, more knowledge than all the world beside, whcn, God knows, it is very lkr ¥om heing so. When the prophet in that place, calls this confident believer in his own wisdom,2bol, he bath therein thstened upon him a name of the greatest reproach to ma.n, which the tIoly Ghost, in the mouth ofa prophet, could choose; as it appears best in those gradations vhich Christ makes, vhere, 1Vhosoeeer is an.q?t, is ruade culpable of judyment, whosoever says flacha, (that is, expresses his anger in any eontumelious speech) is sulject to a council, but wkosoeeer shall say, Fool. shall be worth.¥ to bepunlshed in hell fire . For, by ealling him fool, says St. Chrysostom there, he takes from him that understanding, by which he is a man, and so, says he, despoils him of all interest in the creature, in this life, and all interest in God, in the life to corne. If is the deepest indignation, the highest abomination that Job in his anguish eoneeived,,'tulti desTicœeba»t me , They that are but fools themselves, despised me; and al'ter that again, The are the childre of fooL, and!let I ara their sotte.l, and tkeir talk: and in that comparison which God himself instituted, and proposed in Deuteronomy, The!! hare mored me to jealousy, with that u'kich is hot Goal, and I will more them to jealousy, u.ith those &o are no people, I u'ill proroke them to an9er with afoolish nation , God intimates so nmeh, thata fool is no nore a man, than an idol is a god. Now this foolishness whieh we speak of, against whieh lod gives us this legaey of knowledge, is not that bluntness, that dulness, that narrowness of understanding, whieh is opposed to sharpness of wit, or readiness of expressing, and delivering any matter, for very many vevy devout and godly men, laek that sharpness, and that readiness, and yet bave a good portion of spiritual wisdom, and knowledge, h'either is this foolishness, that

55 SEACnED 0" 'nlTsUN).«V. [SES. XXWII. weakness, or inability, to amass and gather together particulars, as they bave fallen out in former times, and in out times, and thereby to judge of future occurrences by former precedents, (whieh is the wisdom of statesmen, and of civil contemplation, to build up a body of knowledge, from reading stories, or observing actions) for this wisdom Solomon calls vanity, and vexation; nor is this foolishness, that precipitation, that over-earnestness, that animosity, that heat which some men bave, and which is opposed to discretion; for sometimes eal itself hath such a heat, and such a precipitation in it, and yet that zeal may hot be absolutely condemned, but may be sometimes of some use; the dull man, the weak man, the hasty man is hot this fool, but (as the wi»e man , who knew best, hath told us,) Tte.fool i»  that trtt»tetlt in lti» own teart. And therefore, against this foolishness of trusting in our own hearts, of confiding, and relying upon out own plots and devices, and from sacrificing to out own nets, (as the prophet Habakkuk speaks) from this attributing of all to out own industry, from this imorance, that ail blessings, spiritual and temporal too, proceed from God, and from God only, and from God mauifested in Crist, and from Christ explicated in the Scriptures, and from the Scriptures applied in the church, (which is the sure of all religion) God bath given us this legacy of knowledge, At that da:7 you shall t['nooe, as knowledge is opposed to ignorance. As it is opposed to inconsidemtion, it is a great work that it doth too: for, as God hath ruade himself like man in many things, in taking upon him, in Scriptures, out lineaments and proportion, our affections and passions, our apprel and garnents, so bath God ruade himself like man, in this also, that as man doth, so he also takes it worse to be neglected, than to be really injured: some of our sins do hot offend God so much, as our inconsideration, a stupid passing him over, as though that we did, that which we had, that which we xvere, appertained hot to him, had no emanation from him, no dependence upon him. As God says in the prophet, of lame, aad blemished, and unpefl'ect sacrifices, O.[]ër it mto any o.f yottr yrince», and see if tey will acceyt it at your ands; so I say to them that pass their lires thus  Prov. xxviJi.

inconsiderately, Offer that fo any of your prinees, any of your supero  dares an ocer that reeeiv instructions from prince, when he leaves his commndment unperformed, say» I never thought of it  Das a subject, a servant, a son say so Now beloved, this knowledge, as it is opposed  inconsideration, is in this, that God by breedîng us in the visible chureh, multipli unto us so many helps and assistances in the word prehed, in the saeraments, in other eramental, and ritual, and eeremonil things, whieh are auxiliary, subsidiary reliefs, and refreshings fo out eonsidel.ation, as that if is almost impossible to fMI into this ineonsideration. Here God shows this ineonsidemte man, his boo of eatures, which he may run and read  that is, he may go forward in his vocation, and yet see that eve eature ealls him fo a eonsidel.ation of God. Every ant that he sees, asks him, Vllere had I this providence, and indust D- [ Eve flower that he sees, ass him, XVhere had I this beauty, this fragraney, this medicinal viue in me  Every ereature ealls him to eonsider, what great things God hath done in little subjeets. But God opens fo him also, here in his ehureh, his boek of Seriptul'es, and in that boek, every wo cries out fo him; every meoeiful promise cries fo him, XVhy ara I here, to meet thee, to wait upon thee, to perform God's purpose towar thee, if thou never eonsider me, never apply me fo thvoelf Every judgment of his anr cries out, Why anl I he, if thou reeet me hot, if thou make hot thy profit, of performing those conditions, which are annexed to those judgments, and whieh thou mightest perfol.ni, if thou wouldest consider it [ Y, here God ons another boek to hin, his manuM, his bosom, his pocket-book, his ade nwcum, the abridgment of ail nature, and all law, his own heart, and conscience: and this book, though he shut if up, and elasp it never so hard, yet it will sonletimes burst open of itself; though he interline if with other studies, and knowledg, yet the text itself, in the book itself, the testimonies of the conscience, will shine through and appear; though he load it, and ehoak if with eommentaries and questions, that is, perplex it with eireumstanees, and disputations, yet the marrer itselt whieh mprinted there, will present itse]f: vea though he tear some leaves out of the book, that is, wilfully, yea studiously forget some sins that he bath done, and discontinue the reading of this book, the survey and consideration of his conscience, for some time, yet he cannot ]ose, he cannot cast away this book, that is so in him, as that it is himse]f, and evermore cal]s upon him, to deliver hint from this inconideration, by this open and plentiful ]ibrary, which he carries abont him. Consider, be]ov, the great danger of this inconsideration, bv remembering, that even that only peffect man, Christ Jesus, who had that great way of making him a perfect man, as that he was pertct t¢,d too, even in the act of deepest devotion, in his i, rayer in the garden, by perlnitti;g himself, out of that human infirmity, which he was l,leased to adroit in himself (though far fm sin) to pass one petition in that prayer, without a debated and considered will, in Iris traseat calix, If it b« i, ossible, let tis ct£ pas.,', he was pnt to a re-consideration, and to correct his prayer, I7rttame», %t wt q/ iH, btt tine be donc. And if then out best acts of praying, and hearing, need such an exact consideration, consider the richne, and benefit of this ]egacy, knowledge, as this know- ]edge is opposed to inconsideration. It is also opposed fo concealing and smothering; it must be published to the benefit of others. PaMum sepdtw distat iertiw celata virttts, sa)s the poet; ViloEue that is never pmduced into aion, is scarce worthy of that naine. For that is it, which the apostle in his Epistle to that church, which was in Philemon's bouse, doth so much praise God for, That the fellowskip OE thy ]àith. may be ruade frttid, an that whatsoever ood tki is in you throttph Jests Clrist, »ay be known": that aceording to the nature of goodness, and to the foot of goodness, ( himself, this knowledge of God may be communicated, and transfused, and shed, and spread, and derived, and digested upon others. And tllerefore ceainly, as the i)hilosopher id of civil actions, Etiam simulare hilosopkiam, ThilosoThia est, That it was some degree of wisdom, to be able to seem wise; so, though it be no degree of reliuion, to seem religious, yet even that mav be way of reducing others, and perchance themselves: when a man makes a public, an outward show of being religious, by coming oinarily to chuh, and doing those outward duties, though this be hypocri  Pem. .

in him, yet sometimes other men receive profit by his example, and are religious in earnest, and, sometimes, a]¥ro.inoEnat et nesdt, (as St. Au'gustine confesses that it,vas his case, when he came out of curiosity, and hot ont of devotion, to hear St. Ambrose preach) what respect soever brought that man hither, yet when God finds him here, in his house, he takes hold of his conscience, and shows himself to him, though he came hot to sec him. And if God do thns produce good ont of the hypocrite, and work good in him, nmch more will he provide  l,lentithl harvest, by their labours, who having received this know]edge from God, assist their weaker brethren, both by the examplc of their lires, and the comfort of their doctrine. This knowledge then, which to work the intendeà effect in us, is thus opposed to ignorance, and to inconsideration, and to concealing, (which were the pieces that constitute out first part) in the second part, which is the time when this legacy accrues to us, is to be given us, at that da)-, At that day shall.ve know, &c. It is the illumination,the illustration of out hearts, and therefore well referred to file de!!; the word itself affords eheerfulness. For when God inflicted that great plague, to kill ail the first-boru in Eto'pt, that was done at midniçht«: and when God would intimate both deaths at once, spiritual, and temporal, he says, O fool, this ni.¢ht they will fetclt aw«y thy soul". Against ail supply of knowledge, he calls him fool; and against ail sense of comtbrt in the day, he threatens dyht. It vas i» àle, and in d& illo, in the day, and st a certain da)-, and st a shooE day. For, after Christ had ruade his will st this supper, and giren strenh fo his will, by his death, and proved his will by his resurrection, and left the church possessed of his estate, by his ascension, within ten days afttn" that, he poureà out this legacy of knowledge. For though some take tlds day mentioned in the text, fo be T«quam tnius diei t«nor a d«to '19iritu, ad resurrectioem'; From the first giving of the Holy Ghost, to the resurrection; and others take this day, to be from his resurrection, to the end of his second conversation upon earth, till his ascension TM; and St. Augustine refer it, ld ter.t'èctam :isionem in 0 Exod. xii.  Luke xx. ' Calvin. ' Osian&