the Disciples will have fire from Heaven upon those Samaritans Jerusalem was at that time the only proper place of God's worship may note to us as an embleme the true established Protestant Religion of this Kingdom The Samaritans were great enemies to this enemies to Jerusalem being first Hereticks in Religion took in the Assyrian Idols into the worship of the true God they feared the Lord and served their own gods as it is in the story and continued their wont when they turned Christians make up the first sort of Hereticks in Epiphanius his Catalogue Secondly They were Schismaticks in an eminent manner fet up a new separation by themselves on Mount Gerizim And farther yet in the third place pretended to the only purity and antiquity they lived where Jacob once lived and therefore though Assyrians by extraction they boast they are Jacob's seed and pretend more antiquity for that Schism of theirs because Jacob once worshipped in that Mountain than they think can be shewed for the Temple at Jerusalem which was but in Solomon's time of a latter structure Just as they which pretended though never so falsly that they were of Christ have still despised and separated from all others as Novelists which walked in the Apostles steps and practises and so Samaritans under guilts enough First Haters of Jerusalem Secondly Hereticks Thirdly Separatists Fourthly Pretenders though without all reason to the first antiquity and so arrogant Hypocrites too And fifthly beyond all prodigious but still confident Disputers and yet sixthly one higher step than all these Contemners and haters of all even of Christ himself on this only quarrel because he was a friend to Jerusalem and looked as if he were a going thither as if he had some favour to the established Religion of the Land I wish this passage did not hitherto parallel it self but seeing it doth too illustriously to be denied or disguised I shall imagin that that which follows may do so too All this together was temptation to two honest Disciples to think fire from Heaven a but reasonable reward for such Samaritans and having flesh and blood about them compounded with Piety You will not much wonder at them that they were wrought on by the temptation and yet this very thought of theirs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently checked by Christ as being against the Gospel-spirit you know not what spirit you are of Haters of the Church Hereticks Schismaticks Hypocrites Irrational Pretenders Enemies Contumelious even to Christ himself must not presently be assigned the Devils portion the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be yet capable of some mercy some humanity not instantly devoted to be sacrifices to our fury The Gospel-spirit will have thoughts of peace of reconciliableness toward them And let me beseech God first and then you Right Honorable God that he indue and inspire your hearts with this piece of the Gospel spirit so seasonable to your present consultations And you that you would not reject my Prayers to God but open your hearts to receive the return of them and not imitate even the Disciples of Christ in that they are Boanerges but stay till the cool of the day till you have them in a calmer temper when Christ's Word and Doctrine hath stilled those billows as once he did the other tempestuous Element It was Antonius his way to be revenged on his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to imitate them whatever he did And this was but an Essay or obscure shadow of the Christian Magnanimity that goes for poverty of spirit in the World but proceeding from the right principle of unshaken patience of constant unmoveable meekness of design to be like our Royal Master-sufferer Father forgive them that crucifie me and go and preach the doctrine of the Kingdom to them after they have crucified me And you know all we Ministers ever since are but Ambassadours of Christ to ingrate crucifying enemies Praying them in Christs name and stead that they would be reconciled that they that have done the wrong will vouchsafe to be friends What is it but that eminent piece of Gospel-spirit which they that can be perswaded to part with for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them are unhappily ignorant of the richest Jewel that ever came within their reach They know not c. I have as yet given you the Gospel-spirit in one colour or notion that of its opposition to Elias first and then to the Boanerges It will be necessary to add somewhat of the Positive consideration of it though that must be fetched from other Scriptures And this will be but necessary to this Text because that which is here mentioned is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit in the extent not only that one part of it that respected the present action where though any one eminent defect that particularly wherein those Disciples offended were destructive to the Gospel-spirit Malum ex quolibet defectu yet all the several branches of it are required to integrate or make up the Gospel-spirit Bonum ex essentiâ integra And what these branches are I cannot better direct you than by putting you in mind of these few severals First Christ's badge or cognizance By this shall all men know that ye are my Disciples if you love one another Not of one opinion but of love Add Nunquam laeti sitis c. as Jews rend Garments at Blasphemy so we at Uncharitableness Secondly Christs legacy Peace I leave with you my peace I give unto you Thirdly Christ's copy Learn of me what 's beyond all his other perfections I am meek Fourthly The Nature of that Wisdom which cometh from above Jam. iii. First pure then peaceable Fifthly The quality of the fruits of the Spirit in St. Paul Gal. v. Love joy peace long-suffering gentleness goodness faith meekness c. Sixthly The gallantry of meekness in St. Peter Ornament of a meek and quiet spirit Seventhly Titus's charge that all Christians are to be put in mind of Tit. iii. 1. To be subject to Principalities to obey Magistrates to be ready to every good work to speak evil of no man to be no brawlers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no fighters but gentle shewing all meekness to all men Things that it seems nothing but Christianity could infuse For we our selves were sometimes fools disâ—bedient c. But after the kindness and love of God our Saviour appeared then room for this Spirit I cannot give you a readier Landskip to present them all to your view together than that excellent Sermon of Christ upon the Mount that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it That top pitch of Divine Philosophy worthy to be imprinted in every mans heart and of which he that hath not been a pondering student and resolved to regulate his practice by it as much as his Faith by the Apostles Creed yea and to lay down his life a Martyr of that Doctrine
and your Meditations to work on Now the God c. The V. Sermon LUKE IX 55. You know not what spirit you are of OF all Errours or Ignorances there are none so worthy our pains to cure or caution to prevent as those that have influence on practice The prime ingredient in the making up a a wise man saith Aristotle in his Metaphysicks is to be well advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doubts must first be made what ignorances earliest provided for and there is not a more remarkable spring and principle of all the Scripture folly that is wickedness among men than the beginning our Christian course unluckily with some one or more false infusions which not only are very hardly ever corrected afterward like the errors of the first concoction that are never rectified in the second but moreover have an inauspicious poysonous propriety in them turn all into nourishment of the prevailing humour and then as the injury of filching some of that corn that was delivered out for seed hath a peculiar mark of aggravation upon it is not to be measured in the garner but in the field not by the quantity of what was stoln but of what it would probably have proved in the Harvest so the damage that is consequent to this infelicity is never fully aggravated but by putting into the Bill against it all the Sins of the whole life yea and all the damnation that attends it Of this kind I must profess to believe the ignorance of Gospel-Spirit to be chief an ignorance that cannot chuse but have an influence on every publick action of the life So that as Padre Paolo was designed an handsome office in the Senate of Venice to sit by and observe and take care nequid contra pietatem so it were to be wished that every man on whom the Name of Christ is called had some assistent Angel some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it conscience be it the remembrance of what I now say unto him to interpose in all especially the visible undertakings of the life nequid contra spiritum Evangelii that nothing be ventured on but what is agreeable to the spirit of the Gospel Even Disciples themselves may it seems run into great inconveniences for want of it James and John did so in the Text ignem de coelo fire from Heaven on all that did not treat them so well as they expected but Christ turned and reproved them saying You know not what spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of spirit you are of and that with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you Disciples you Christians You know not what spirit you are of In the words it will be very natural to observe these 3. Particulars 1. That there is a peculiar Spirit that Christians are of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That some prime Christians do not know the kind of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so James and John You know not c. 3. That this ignorance is apt to betray Christians to unsafe unjustifiable designs and actions You that would have fire from Heaven do it upon this one ignorance You know not c. I begin first with the first of these That there is a Peculiar Spirit that Christians are of A spirit of the Gospel and that must be considered here not in an unlimited latitude but one as it is opposite to the Spirit of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou do as he did It will then be necessary to shew you the peculiarity of the Gospel Spirit by its opposition to that of Elias which is manifold for instance First Elias was the great assertor of Law upon which ground Moses and he appear with our Saviour at his transfiguration So that two things will be observable which make a difference betwixt the Legal and the Gospel spirit 1. That some Precepts of Christ now clearly and with weight upon them delivered by Christ were if in substance delivered at all yet sure not so clearly and at length and intelligibly proposed under the Law You have examples in the fifth of Matthew in the opposition betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was said by Moses to the Ancients and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs saying to his Disciples which if they be interpreted of Moses Law as many of the particulars are evidently taken out of the Decalogue Thou shalt not kill commit adultery perjury Christs are then clearly superadditions unto Moses or if they refer to the Pharisees glosses as some others of them possibly may do then do those glosses of those Pharisees who were none of the loosest nor ignorantest persons among them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their lives the strictest they sit in Moses Chair whatever they teach that do for their learning most considerable argue the Mosaick Precepts not to be so clear and incapable of being misinterpreted and so still Christ's were additions if not of the substance yet of light and lustre and consequently improvements of the obligation to obedience in us Christians who enjoy that light and are precluded those excuses of ignorance that a Jew might be capable of From whence I may sure conclude that the Ego autem of not retaliating or revenging of injuries for that is sure the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render resist not evil the strict precept of loving and blessing and praying for Enemies and the like is more clearly preceptive and so more indispensably obligatory to us Christians than ever it was to the Jews before And there you have one part of the Spirit of the Gospel in opposition to a first notion of the legal Spirit And by it you may conclude that what Christian soever can indulge himself the enjoyment of that hellish sensuality that of revenge or retributing of injuries nay that doth not practise that high piece of but necessary be it never so rare perfection of overcoming evil with good and so heap those pretious melting coals of love of blessings of prayers those three species of sacred vestal fire upon all Enemies heads Nescit qualis spiritûs He knows not what kind of spirit he is of But there is another thing observable of the Law and so of the Judaical Legal Spirit to wit as it concerned the planting the Israelites in Canaan and that is the command of rooting out the nations which was a particular case upon God's sight of the filling up of the measure of the Amorites sins and a judicial sentence of his proceeding upon them not only reveal'd to those Israelites but that with a peremptory command annext to it to hate and kill and eradicate some of those Nations Which case because it seldom or never falls out to agree in all circumstances with the case of any other sinful people cannot lawfully prescribe to the eradicating of any other though in our opinion
though he hath all Faith I cannot promise my self much of his Christianity If you will have the Brachygraphy of that the Manual picture that maybe sure either in words or sense never to depart from your bosom but remain your constant Phylactery or Preservative from the danger of all ungospel spirits then take the Beatitudes in the front of it And among them that I may if it be possible bring the whole Iliads into a Nutshel those that import immediately our duty towards men for in that the Gospel-spirit especially consists encreasing our love to Brethren whose flesh Christ now assumed and in whose interests he hath a most immediate concern And if you mark in the Chapter following all the improvements mentioned except only that of swearing belong to the commands of the Second Table And then the integral parts of this gospel-Gospel-spirit will be these four constantly Humility meekness mercifulness peaceableness and if need be suffering too Every of these four brought in to us with a checker or lay of duty towards God of mourning betwixt humility and meekness hungring and thirsting after Righteousness betwixt meekness and mercifulness purity of heart betwixt mercifulness and peaceableness and persecution and reproaches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Rabshakeh Topick of railing Rhetorick vomited out upon us Blessed persecution blessed reproaches when our holding to Christ is that which brings them all upon us the consummation and crown of all Having but named you these severals Humility meekness mercifulness peaceableness and if need be patience of all stripes both of hand tongue the sparkling gems in this Jewel blessed ingredients in this Gospel-spirit you will certainly resolve it full time for me to descend to my second particular at first proposed That some Disciples there were some prime Professors do not know the kind of that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know not what kind of spirit you are of James and John it appears were such Disciples and that after they had been for some competent time followers and auditors of his Sermons so far an easier thing it is to leave their worldly condition and follow Christ than to leave their carnal prejudices and ignorances and obey him especially those that had such hold in their passions as revenge they say is the pleasingest piece of carnality in the heap cheaper to hear his Gospel-Sermons than to practise them And you will less wonder at these two when you see that St. Peter himself after a longer space of proficiency in that school even at the time of Christs attachment had not yet put off that ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Fathers Peter was of an hot Constitution and Christs Doctrine had not yet got down deep enough into his heart to allay or cool him Nondum concipiens in se Evangelicam patientiam illam traditam sibi a Christo c. saith Origen that Gospel-patience and peaceableness that Christ had commended to him he had not it seems yet received into an honest heart and so he makes no scruple to cut off Malchus ear when he was provoked to it I have heard of a Fryar that could confess that Malchus signified a King and yet after made no scruple to acknowledg him in that notion to be the High-Priests Servant And secondly to justifie St. Peters act and avoid Christs reprehension by saying that he was chid not for doing so much but for doing no more not for cutting off his Ear but for not directing the blow better to the cutting off his Head And how far this Fryar's barbarous Divinity hath been justified of late by the Writings of some who will yet perswade us that Christ did not reprehend St. Peter for that act and by the actions of others I have little joy to represent to you God knows I love not to widen breaches only I am sure the Fathers are clear that though formerly St. Peter were ignorant and from that ignorance and zeal together ran into that fury yet Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to tune him to that sweet harmonaical Gospel temper tells him he must not use the sword he having no Commission especially against those that have it though they use it never so ill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were to avenge even God himself And having given you these proofs of this ignorance in three Disciples I think 't is possible I might extend it to the rest of them that they were in this particular ignorant too as it seems they were in many other things till the Holy Ghost came according to promise to teach them all things and to bring to their remembrance to thaw their memories that the words of Christs like the voice in Plutarch that had been frozen might at length become audible or as Plato's Precepts were learned by his Scholars when they were young but never understood till they were Men of full age and tamer passions I say to bring to their remembrance whatsoever Christ had in Person said unto them And I wish to God it were uncharitable to charge this ignorance still upon Disciples after so many solemn Embassies of the Holy Ghost unto us to teach us and remember us of this Duty Nay I wish that now after he hath varied the way of appearing after he hath sat upon us in somewhat a more direful shape not of a Dove but Vultur tearing even the flesh from us on purpose that when we have less of that carnal Principle left there might be some heed taken to this Gospel-Spirit there were yet some proficiency observable among us some heavings of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath so long been a working in the World I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its policy upon Gospel-Principles and maintain it by the Gospel-Spirit I have authority to think that was the meaning of that Prophecy of Christs turning swords into plough-shares not that he should actually bring peace he tells you that it would prove quite contrary but because the fabrick of the Gospel is such that would all men live by it all wars disquiets would be banished out of the World It was a madness in Machiavel to think otherwise and yet the unhappiness of the World that Sir Thomas Moor's Book that designed it thus should be then called Utopia and that title to this hour remain perfect Prophecy no place to be found where this Dove may rest her foot where this Gospel-Spirit can find reception No not among Disciples themselves those that profess to adventure their lives to set up Christs Kingdom in its purity none so void of this knowledge as they Whether we mean a speculative or practical knowledge of it few arrived to that height or vacancy of considering whether there be such a Spirit or no. Some so in love with nature that old Pelagian Idol resolve that sufficient to bring them to Heaven if they but allow their
a hand in it his denial is set down with all the aggravating circumstances more than in all the rest put together Mar. 14. 71. he began to curse and swear I know not this man of whom you speak two Evangelists say only he denied him the third time to this S. Matthew adds he cursed anasware saying I know not the man But he in his own witness most exactly in aggravating the sin I know not this c. But when he comes to the mention of his repentance when the two other say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he himself or S. Mark from him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wept always speaking as much bad and as little good of themselves as can be A little windy opinionative goodness distempers the empty brain 't is charity must ballast the heart and that 's the grace according to holy Maximius his opinion that all this while we have requir'd but not found in the Pharisee and that 's the reason that the brass sounds so shrill and the cymbal tinkles so merrily And this is the Pharisees second misconceit his over-prizing his own good deeds and graces The third is His opinion of the consistence and immutability of his present estate without any either consideration of what he hath been or fear what he may be again he hath learnt or rather abus'd so much Scripture as that the yesterday and the morrow must care for themselves Prometheus or Epimetheus are prophane heathen names to him he is all in contemplation of present greatness like the heathen gods which are represented to have nothing to do but admire their own excellencies I thank God that I am not c. The Pharisee having a first-borns portion from the hand of God will not be rude or importunate with him for new and fresh supplies nor will he disparage himself so much as to suspect the perpetuity of his enjoyment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch a man that is honourably and freely born hath a fair treasure of confidence and so a natural advantage of other men but bastards and men of a crack't race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have a great deal of copper or dross mix't with their or and argent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these men are born to be humble and shamefac'd But amongst these contemplations he may do well to consider the Amorite his father and his mother the Hittite the pollutions and blood he was clothed with in the day that he was born Ezek. 16. the accursed inheritance as well of shame as sin derived unto him For then certainly he would never so plume himself in his present sunshine If he have not gotten in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Adamites in Epiphanius and there set up for one of Adams sect before his fall or the Valentinians which call'd themselves the spirituals and the seed of Abel who indeed never had any natural seed we hear of If he will but grant himself of the ordinary composition and race of men come down from Adam either by Cain or Seth I am sure he shall find sins past enough either in his person or nature to humble him be he never so spiritual And then for the time to come Christ certainly was never so espoused to any soul as to be bound to hold it for better for worse That if he find ought in that spouse contrary to the vow of wedlock he can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in divorces amongst the Athenians on the husbands part send the soul out of his house or temple especially if she do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase used on the womans part if she leave or forsake the husband if she draw back or subduce her self out of his house Heb. 10. 38 c. by an evil heart of unbelief openly depart from the living God Heb. 3. 12. It is observ'd by the Criticks as an absurd ridiculous phrase in some authors to call the Emperors Divi in their life time which saith Rittershusius when the propriety of the Roman tongue was observed capitale fuisset had been a grand capital crime And as absurd no doubt is many mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their canonizing securing and besainting themselves in this life upon every slight praemature perswasion that they are in Christ That which Aphrodisius on the Topicks observes of the leaves of trees may perhaps be too true of the spiritual estate and condition of men that the Vine and Fig and Plane tree which have thin broad leaves and make the fairest shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do thereupon shed them presently some few indeed the Olive Bay and Myrtle which have narrow solid leaves are able to keep them all the year long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always green and flourishing And God grant such laurels may for ever abound in this Paradise this garden of the land that the children of this mother may environ her like olive plants round about her table this perhaps you will count an high thing to shed the leaf but what think you of extirpation and rooting up even this you shall hear denounced and executed on those that cast a fair shadow either as on degenerous or unprofitable trees either for bad fruit or none at all Cut it down why cumbreth it the ground But to our purpose When S. Paul therefore resolves that nothing should ever separate him from the love of God Rom. 8. sin is there left out of the catalogue be he never so possest of that inheritance for ought he knows this very confidence may root him out again His Brethren the Jews thought their estate as irreversible as the Pharisees here and upon as good grounds as he can pretend the very promise of God to Abrahams seed indefinitely and yet by that time this parable was spoken they can bring him word of the repeal of that promise within a while seal'd and confirm'd by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their instant utter destruction a forerunner of which if not the cause was this confidence of their immutable estate It was a phansie of the Stoicks mention'd by Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a wise man could do nothing amiss that all that he did was wise and vertuous And they that will have men saved and damned by a Stoical necessity now adays may borrow this phancy of the Stoicks also but Homer saith he and Euripides long since exploded it I am sure S. Paul will fairly give any man leave that takes himself to be in a good estate now to fear a bad before he dy to expect a tempest in a calm or else he would not have been so earnest with him that thinks he stands to take heed lest he fall 1 Cor. 10. 12. It was the confidence of a Turk i. e. a Stoick reviv'd in Nicetas Chon that said he knew they must overcome on now for
grace into holy spiritual acts of Faith and Obedience from which 't is ordinarily said that Infants baptized have habitual Faith as they may be also said to have habitual repentance and the habits of all other graces because they have the root and seed of those beauteous healthful flowers which will actually flourish then when they come to years And this I say is so frequent to be performed at Baptism that ordinarily 't is not wrought without that means and in those means we may expect it as our Church doth in our Liturgies where she presumes at every Baptism that it hath pleased God to regenerate the Infant by his holy Spirit And this may prove a solemn piece of comfort to some who suspect their state more then they need and think 't is impossible that they should be in a regenerate condition because they have not as yet found any such notable change in themselves as they see and observe in others These men may as well be jealous they are not men because they cannot remember when their soul came to them if they can find the effects of spiritual life in themselves let them call it what they will a religious education or a custom of well doing or an unacquaintedness with sin let them comfort themselves in their estate and be thankful to God who visited them thus betimes let it never trouble them that they were not once as bad as other men but rather acknowledge Gods mercy who hath prevented such a change and by uniting them to him in the cradle hath educated and nursed them up in familiarity with the Spirit Lastly the Spirit sometimes enters into our hearts upon occasional emergencies the sense of Gods judgments on our selves or others the reflexion on his mercies the reading good Books falling into vertuous acquaintance but most eminently at and with the preaching of the Word and this by degrees as it seems to us but indeed at some one especial season or other which yet perhaps we are not able to discern and here indeed are we ordinarily to expect this guest if we have not yet found him here doth it love to be cherished and refreshed and warm'd within us if we have it for even it is the power of God unto salvation Rom. i. 16. The 3. condition in which this Spirit comes into our hearts is as an inhabitant or house-keeper The Spirit saith Austin first is in us then dwels in us before it dwels it helps us to believe when it dwels it helps and perfects and improves our faith and accomplishes it with all other concomitant graces So I say here the Spirit is then said to inhabit and keep house in us not as soon as it is entertained and received but when it breaks forth into acts and declares it self before all men When men see our good works and glorifie our Father Matth. v. 16. Before we were said to live in the Spirit now to walk as you shall see the phrases used distinctly Gal v. 25 〈◊〉 walk that is to go about conspicuously in the sight of all men breaking forth into works as the Sun after the dispersions of a mist or cloud whereby all men see and acknowledge his faith and obedience and find their own evil wayes reprehended and made manifest by his good as is noted in the 13. verse All things that are reproved are made manifest by the light Semblable to which is that of the Atheists repining at the godly man 2 Wisd ii 14. He is made to reprove our thoughts Thus is the third Quere resolved also when this inward principle enters 1. It comes as an harbenger in every outward restraint by which God keeps us from sinning 2. It enters as a guest in some season or other once for all In the womb at Baptism at some Sermon sometimes at a notable tempest shaking and stirring us violently ordinarily and for the most part not to be discerned by us and lastly it comes and dwels with us and shews it self in its works yet that not at any set time after his entrance not constantly without ever covering his face but when and as often as it pleases and the flesh resisteth not To the last Quere What works it performs the answer shall be brief every thing that may be called spiritual Faith Repentance Charity Hope Self-denial and the rest but these not promiscuously or in an heap altogether but by a wise dispensation in time and by degrees The soul being enabled by this inward principle is equally disposed to the producing of all these and as occasions do occur doth actually perform and produce them so that in my conceit that question concerning the priority of Repentance or Faith is not either of such moment or difficulty as is by some disputers pretended The seeds of them both are at one time planted in the soul and then there is no Faith in any subject but there is Repentance also nor Repentance without Faith So that where it is said Without Faith 't is impossible to please God in any thing else 't is true but argues no necessary precedence of it before other graces for the habits of them all are of the same age in us and then also will it be as true that without Repentance or without Love Faith it self cannot please God for if it be truly acceptable Faith there is both Repentance and Love in the same womb to keep it company Thus are we wont to say that only Faith justifieth but not Faith alone and the reason these promises in Scripture are made sometimes to one grace precisely sometimes to another is because they are all at once rooted in the man and in their habits chain'd together inseparably Faith saves every man that hath it and yet the believing'st man under Heaven shall not be saved without Charity Charity hides a multitude of sins and yet the charitablest man in the world shall never have his score cross't without Repentance A catalogue of these fruits of the Spirit you may at your leisure make up to your selves for your tryal out of the fifth to the Gal. from the 22. verse and 1 Peter i 5. All these graces together though some belonging to one some to another faculty of the soul are yet all at once conceived in it at once begin their life in the heart though one be perhaps sooner ready to walk abroad and shew it self in the world then another As in the 2 of Kings iv 34. Elisha went up on the bed and lay on the child and put his mouth on his mouth and eyes upon his eyes and hands upon his hands and stretched himself upon the child and the flesh of the child waxed warm and verse 35. the child sneezed seven times and opened his eyes Thus I say doth the Spirit apply it self unto the soul and measure it self out to every part of it and then the spiritual life comes at once into the soul