Mr. FALLE's SERMON Before the Lord Mayor, April 21. 1695. Lane, Mayor. Martis xxiiio. die Aprilis, 1695. Annoque Regis WILLELMI Tertii Angliae, etc. Septimo. THis Court doth desire Mr. Fall to Print his SERMON, Preached on Sunday last at the Guild-hall Chappel, before the LORD MAYOR, and ALDERMEN of this City. Goodfellow. IMPRIMATUR. Guil. Lancaster. April 25. 1695. Of the Descent of the PARACLET. A SERMON PREACHED Before the Right Honourable THE LORD MAYOR, AND Court of ALDERMEN, AT THE GUILD-HALL Chapel, April 21. 1695. Being the Fourth Sunday after Easter. By PHILIP FALL, Chaplain in Ordinary to His Majesty. LONDON, Printed for John Newton, at the Three Pigeons, over against the Inner Temple Gate, in Fleetstreet. 1695. TO The Right Honourable Sr. Thomas Lane, LORD MAYOR OF The City of LONDON. MY LORD, SO many Excellent Discourses have been already written against Scepticism, and in Defence of Christianity, that I might justly be deterred from coming after Others, if the Command of that Honourable Court, where Your Lordship so worthily Presides, had not called for the Publication of this Sermon. I could not foresee, it should be longer-lived than many better Composures of this Kind; which, after they have served for an Hour's Amusement, are thrown aside, and vanish with the Breath of the Preacher: and therefore was not much concerned to give it that Turn and Air, that is given to Things, which, from their First Conception, are designed for the Press. Such as 'tis, I leave it to God's Blessing: earnestly wishing that it may conduce to settle the Minds of those who shall chance to read it, in an hearty Belief of that Holy Religion which God has Revealed unto us by his Son, and confirmed by the Ministry of the PARACLET; whose Miraculous Effusion on the Apostles, and Apostolic Men, in the First Ages of the Church, we commemorate at this Time: And may that Blessed Spirit guide us into all Truth * Joh. xuj. 13. . I am, MY LORD, YOUR LORDSHIP's Most Humble, and Most Obedient Servant, Philip Fall. Whitsun-Eve, 1695. ADVERTISEMENTS. SERMON sur l'Hymne Angélique & Eucharistique, Luc. two. 14. Prononcé dans l'Eglise de St. Sauveur en l'Isle de JERSEY, le 3me jour d' Auril. 1687, Jour de Céne. A SERMON on Luk. iii. 14. Preached at St. Helier, in the Isle of JERSEY, before the English Garrison, April 10. 1692. Of the Impunity of Bad Men in the World. A SERMON on Eccles. viij. 11. Preached at Whitehall, Dec. 30. 1694. An Account of the Isle of JERSEY, the Greatest of those Islands that are now the only Remainder of the English Dominions in France; with a New and Accurate Map of the Island. Humbly dedicated to His Majesty. Written by PHILIP FALL, M. A. Deputy from the States of the said Island, and Chaplain in Ordinary to His Majesty; and Printed for John Newton in Fleetstreet. JOHN. xuj. 7. Being part of the Gospel of the Day. Nevertheless, I tell you the Truth; it is expedient for you that I go away: For if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you. JOHN. xuj. 8. Being part of the Gospel of the Day. And when he is come, he will reprove the world of Sin, and of Righteousness, and of Judgement: JOHN. xuj. 9 Being part of the Gospel of the Day. Of Sin, because they believe not on me; JOHN. xuj. 10. Being part of the Gospel of the Day. Of Righteousness, because I go to my Father, and ye see me no more; JOHN. xuj. 11. Being part of the Gospel of the Day. Of Judgement, because the Prince of this world is judged. THESE are the Words of our Blessed Saviour to his Disciples, when he was going to leave them, and to departed from the World. He had fulfilled all that belonged to his Prophetic Office by a Three Years Ministry on Earth: He had revealed the Will of God to Mankind: He had gathered a Church: He had ordained Apostles and Teachers: Nothing remained but that he should suffer, and return to his Father that had sent him. And now therefore, having loved his own which were in the World unto the end (a) Joh. xiii. 1. , he calls them together before his Passion, eats his last Supper with them, and in the most tender and moving Words that ever Man spoke, I mean in that admirable Discourse contained in This and the Three foregoing Chapters, acquaints them with his going away from them. These were sad News to the Disciples, and their Grief was extreme on this Occasion. They had forsaken all to follow him, and now in requital he was going to leave them: They had drawn upon them the Hatred of the World by adhering to him, and they were sure to meet with nothing but Persecution from it after he was gone: Which way soever they looked, they had but a Prospect of dark and gloomy Days coming upon them: and this mightily dejected them, and filled their Minds with melancholy Boading and Apprehensions of what might befall them, when they should be deprived of the Support they now received from his Presence among them. Our Lord bids them not to be troubled at his Departure (b) Joh. xiv. 1. ; for he would be so far from leaving them (as they feared) helpless and alone (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. vers. 18. , exposed to the Fury and the Rage of the World, that he would send them the Comforter, as soon as he was ascended unto his Father, the Glorious Spirit of God, who would be a mighty Succour and Defence to them, and would abide and continue for ever with them (d) Vers. 16. . It was this Blessed Spirit (he goes on to tell them) that was to plead and to maintain his Cause against the World that had rejected him, but could not come down till he was glorified (e) Joh. seven. 39 : Therefore it was necessary he should speedily go away to send him down on Earth, that he might vindicate him among Men, show them their Infidelity in not believing on him, their Cruelty and Injustice in Crucifying of him, assure them of his Divinity and Exaltation at the Right Hand of God, and severely avenge him on all his Enemies, the Devil especially, the chief Author of his Death and of his Sufferings. Nevertheless, I tell you the Truth; It is expedient for you that I go away: For if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. Or, I will send him down from on High upon you, for so much the Word imports in the Original † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quasi ex arce demittam. Grot. . And when he is come, he will reprove the World of Sin, and of Righteousness, and of Judgement: Of Sin, because they believe not on me; Of Righteousness, because I go to my Father, and ye see me no more; Of Judgement, because the Prince of this World is judged. I am fallen this Day on one of the most Difficult Texts of Scripture. It has puzzled the Learned'st Men to find out the true Sense and Meaning of this place. See their Annotations on the Place. The Incomparable Grotius, and the Excellent Dr. Hammond, have, in my Judgement, given the best Light to it, as they have done to many other Obscure Passages of the Sacred Oracles. The Difficulty that is in these Words lies not in the Promise which our B. Saviour makes to his Disciples of sending them the Comforter after his Departure; for that's plain enough, and it was exactly accomplished some time after, viz. on the Day of Pentecost: but in the Effects he tells them that Blessed Spirit would produce in the World at his Coming. And when he is come, he will reprove the World of Sin, and of Righteousness, and of Judgement: Of Sin, because they believe not on me; Of Righteousness, because I go to my Father, and ye see me no more; Of Judgement, because the Prince of this World is judged. These are the Words which I design more particularly to treat of at this time. I shall first briefly explain them, and then enlarge further upon them. You must note then that our B. Saviour makes allusion here to the Jewish way of pleading Causes, and managing Actions and Suits at Law after the mode of the Courts, and the method of the Public Judicatories among that People in those Days. All the Words and the Terms here used are properly Words and Terms of Law; which seems not to have been Understood by common Expositors. There were Three sorts of Actions usual among the Jews in our Saviour's time, all which are alluded to by him in this place. The First were those that consisted in Condemning and Punishing Sinners and Offenders against God: as, Blasphemers of his most Holy Name; False Prophets, that feduced the People, pretending they came from God when he had not sent them; and the like: These they called Actions concerning Sin † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; that is, Sin by way of Eminency, Sin that struck directly and immediately at the Honour, Veracity, or any other of the Attributes of God. The Next were those that consisted in protecting and defending Innocent Persons from the Oppressions and Vexations of other Men; which therefore they called Actions concerning Righteousness ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The Last were when they demanded Vengeance, and urged the benefit of that great Law of Retaliation, expressed in Leviticus (f) xxiv. 20. , and mentioned elsewhere (g) Exod. xxi. 23. Deut. nineteen. 21. Matt. v. 38. , against those that had injured them; by which Law it was ordained that whoever wronged another, it should be repaid back to him in the same kind: These they called Actions concerning Judgement * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . To me it is very evident that our B. Saviour in the Text alludes to these Three sorts of Actions (as he doth frequently in the Gospel to many other Civil and Religious Customs that were in use among the Jews in his time) and applies them to the manner of the H. Ghost's vindicating him, and pleading his Cause against the World at his Descent. The word PARACLET in the Original is another Key to unlock this difficult Text. If I go not away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ΠΑΡΑΚΛΗΤΟΣ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the PARACLET will not come unto you. For tho' the Word be commonly rendered The Comforter, it signifies also an Advocate, one that acts, solicits, and pleads for another: and the Jews (I mean the Jews Hellenists, for the Word in its primitive Derivation is a Greek Word † ΠΑΡΑΚΛΗΤΟΣ Vox Graeca, frequens apud Judaeos in Versione Chaldaeâ, & apud Thalmudicos, non pro Consolatore, sed pro eo qui causam agit alterius. Grot. in Joan. xiv. 16. PARACLETUS Judaeorum, & PARACLETUS Samaritanorum. Juchasin. 138.2. ubi non Consolatorem significat, sed Advocatum, aut Patronum. Drus. Praeter. Lib. iv ad. Joan. xiv. ) used it generally in this Sense. 'Tis according to this known Acceptation of the word in his time that St. John, for instance, calls our B. Saviour himself Our PARACLET (h) 1 Ep. two. 1. : If any man sin, says he, ΠΑΡΑΚΛΗΤΟΝ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have a PARACLET with the Father, Jesus Christ the Righteous: that is, (as our own Translation renders it) We have an Advocate with the Father, one that will plead and defend our Cause at the Bar of Heaven, even the Lord Jesus, who for this end is gone up on High, and sits at the Right Hand of God. And as the Jews called him that pleaded for another, ΠΑΡΑΚΛΗΤΟΣ † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so him that pleaded against him, and was his adverse Party, they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Accuser: which is the very Name given to the Devil in the Revelation (i) xii. 10. ; He is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Accuser of the Brethren. These Two do very appositely explain and illustrate each other: As 'tis the Part of the Infernal Spirit to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Accuser of Good Men, so 'tis the Office of the H. Ghost to be their ΠΑΡΑΚΛΗΤΟΣ, that is, their Advocate, and their Defender. The Jews have a Saying, That he that does one Precept of the Law, gets him PARACLIT EHAD † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Advocate, that will intercede to God for him: But he that transgresses one Precept of the Law, gets him Katigor-Ehad ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Accuser, that will charge and impeach him before God * Pirke Avoth. ceu, Lib. Apophthegm. Hebraeor. Cap. IU. Vid. Joh. Buxtorf. Florileg. Hebraic. ad vocem Praeceptum. p. 277. . Our B. Saviour lived among the Jews, and expressed himself as they did; therefore I doubt not, but this is the Notion he had of the Word PARACLET in the Text: which accordingly Beza, in his Latin Version, renders Advocatus; Nisi abiero Advocatus ille non veniet ad vos. Grotius says the old Latin Interpreters rendered it constantly thus † Annot. ad Joan. xiv. 16. The word frequently occurrs in the ancient Greek Classical Writers, in the Sense wherein we now take it, of an Advocate, or Intercessor. Vid. Budaei Comment. Ling. Graec. Edit. Paris. An. MDXLVIII. pag. 802, 803. Ubi multa annotantur ex Aeschin. Demosth. Isocr. etc. Tertull. Lib. de Monogamiâ. Cap. III. In hoc quoque PARACLETUM agnoscere debes Advocaium, quod à totâ Continentiâ infirmitatem tuam excusat. . Further, that which our B. Saviour says the H. Ghost would do at his Coming, proves that he intended to speak of him in this Sense, and in this Notion, of an Advocate. And when he is come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will reprove the World. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the nature of the former, and properly belongs to an Advocate * Verbum hoc responde Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Forense est, conveniens Personae causarum actori. Grot. , who pleads the Cause of his Client with such Force of Argument, and such Evidence of Truth, that he confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Adversary, Silences him that pleads on the opposite side. The Word is used in this Sense by St. Paul (k) Tit. i. 9 , when he says that the Duty of a Christian Bishop, is to hold fast the faithful Word, as he has been taught, that he may be able by sound Doctrine, both to Exhort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to Convince the Gainsayers. That is, so to plead the Cause of God and Religion, that he may stop the Mouths of all that speak against them. These Remarks may not possibly seem so proper in a Discourse of this Nature; but they were necessary to clear the Text. And now we may understand the words of our B. Saviour, as if he had spoke to his Disciples in this manner. The H. Ghost, whom I must go away to send down upon Earth, besides what he will do more immediately for you, My Friends! whom he will never leave, as I must leave you now, will be my PARACLET, my Advocate, against the World when he comes; He will plead and he will defend my Cause, and he will lay in Three Actions against it in my Name. The First will be concerning Sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. . The World, you know, has rejected me as a Blasphemer (l) Mat. ix. 3. and xxvi. 65. , and a Seducer, and a False Prophet, and a Sinner against God. But when the H. Ghost comes down, he will charge the World with Infidelity at my Suit for not Believing on me * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . He will demonstrate that I am the Christ, the anointed of God, promised to the Fathers, foretold by the Scriptures, and so long expected by all the Nations of the Earth; and therefore that 'tis not I, but they, viz. the World, that is guilty of Sin and Blasphemy against God, for refusing to believe on him whom he has sent. Another Action which the H. Ghost, my PARACLET, will put in against the World on my behalf, will be concerning Righteousness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. . The World has treated me as the most flagitious Malefactor: I have been taxed of some of the blackest and foulest Crimes: I have been traduced for a Sabbath-Breaker (m) Luke vi. 1. etc.— xiii. 14. , a Glutton, a Wine-Bibber, a friend of Publicans and Sinners (n)— seven. 34. ; and in few days ye shall see me put to Death as a Robber and a Thief (o) Matt. xxvi. 55, etc. . But when the H. Ghost, my PARACLET, comes down, he will assert my Innocency against the unjust Calumnies of the World: He will convince it of my Righteousness: He will show the wrong that has been done me, and how undeservedly it is that I have suffered all these things from the hands of sinful and ungrateful Men. If you ask how the H. Ghost will do this, that will be by publishing at his Descent how God has glorified me * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , raised me from the Grave where the Malice and Cruelty of the World had laid me, restored me to a Life Glorious and Immortal, taken me up into the Mansions of the Blessed above, so that from hence forth ye see me no more * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , exalted me at his Right Hand and on his own Throne, resigned the Sovereignty and the Empire of the Universe into my hands, and given me all Power in Heaven and in Earth (p) Mat. xxviii. 18. . This will be a clear Proof of my Innocency, since 'tis not to be supposed that the most Holy and Just God would reward my Sufferings with so great a Glory, if I were a wicked Man and a Sinner: He would leave me in my Grave, and under the Power of Death, if the World had justly condemned me ‖ Fatebitur Mundus me verè justum fuisse, qui ex hoc mundo discedens non fuerim d●mnatus à Patre. Beza. . Now who fit to convince the World of this New Glorious Life of mine, and Exaltation at the Right Hand of my Father, than the H. Ghost, who, coming down from Heaven, ought best to know what has been done there, and is best able to declare it to the World? One Action more which the H. Ghost, my PARACLET, will put in against the World on my behalf, will be concerning Judgement * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. . He will demand Vengeance, and urge the Great Law of Retaliation against it. You have seen how the World has used me. 'Tis but just it suffer the Punishment due to its Unbelief and Cruelty towards Me; and that it will most eminently do when the H. Ghost comes down. For he will avenge me on all mine Enemies, those that triumph and rejoice now in my Shame, and in my Sufferings. He will avenge me especially on the Devil, the Prince of this World * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , the chief Author and contriver of my Death. He will destroy his Kingdom, and execute so remarkable a Judgement upon him, that the whole World shall be astonished at it, and my Name shall be glorified among Men. This will the H. Ghost do, All these mighty Things will he bring to pass at his Coming; Therefore when I say unto you that I go to send him, if ye loved me ye would rejoice (q) Joh. xiv. 28. , and not mourn at my Departure. And when he is come, he will reprove the World of Sin, and of Righteousness, and of Judgement: Of Sin, because they believe not on me; Of Righteousness, because I go to my Father, and ye see me no more; Of Judgement, because the Prince of this World is judged. This I take to be the meaning of these Words, which I shall now apply myself to consider more particularly. I. The First Thing that Our B. Saviour tells his Disciples, the H. Ghost, his PARACLET, would reprove or convince the World of at his Coming, is Sin, for not believing on him. When the Son of God came into the World, though all the Characters that had been given of the Messiah in the Books and Oracles of the ancient Prophets were most exactly fulfilled in his Person, he was nevertheless rejected by the World, as tho' he had been a Deceiver (r) Matt. xxvii. 63. , and had designed to put a Trick upon it. The Miracles which he wrought were the great Evidences that he brought to prove the Divine Authority of his Mission, and he frequently appeals to them in the Gospel. If I do not the Works of my Father, believe me not: But if I do, though you believe not me, believe the Works (s) Joh. x. 37, 38. . But what effect had these Miracles upon the World? Some indeed confessed that no man could do them, except God were with him (t) Joh. iii. 2. : but Others turned the Argument against him, and said they were done by the Power of Charms and Enchantments, by a Pact and Collusion with the Devil. He casts out Devils by Beelzebub the Prince of the Devils (u) Matth. xii. 24. Luke xi. 15. . Thus the World did not believe on him. Though he had done so many Miracles before them, says the Sacred Record (x) John xii. 37, etc. , yet they believed not on him. That the Saying of Esaias the Prophet ‖ liii. 1. might be fulfilled, which be spoke, Lord, who hath believed our Report? These things said Esaias, when he saw his Glory, and spoke of him. He therefore tells his Disciples in the Text, that the H. Ghost at his Coming would convince the World of what it would not now believe: would put the Truth of his Mission in such an open Day, that the World should not any longer be able to deny him. It may indeed seem a matter of just Wonder, how the H. Ghost at his Coming should demonstrate the Truth of our Saviour's Mission with greater Force and Evidence than he had done himself. But 'tis most certain the H. Ghost (the PARACLET) did it, and that especially Two ways. First, By doing more and Greater Miracles † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. D. Crysost. Hom. lxxvii. in Joan. on Earth, by the hands of the Apostles, after his Descent upon them, than our Lord himself had done before in the Days of his Flesh. The wonderful Gift of Tongues bestowed on the Apostles, on the Day of Pentecost, being One of those Greater Miracles of the H. Ghost. That a few poor Galileans, who before spoke only the rude Dialect of their Province, and by their uncouth Speech bewrayed themselves (y) Mat. xxvi. 73. wherever they went, as Peter did to the Damsel and others in the High Priest's House, Thou art a Galilean, thy Speech agreeth thereto (z) Mark. xiv. 70. : That these Men, I say, should in an instant, without Study, merely through a sudden Impulse or Inspiration of the H. Ghost, be heard to speak accurately and elegantly all the Various and the most Learned Languages of the World, and going to the utmost Bounds and Extremities of the Earth, should declare to every Nation in its own proper Tongue the wonderful Works of God (a) Acts two. 11. , was certainly a New and Unheard-of Miracle; such a Miracle as the World had not been acquainted with before. Are not they which speak Galileans? say the Multitudes: How then hear we every Man in our own Tongue wherein we were born (b) ibid. vers. 7, 8. ? Our Blessed Lord himself, the Word and Wisdom of the Father, never spoke but one Language only, during the whole Time that he lived among Men, viz. the Vulgar Syro-Chaldean † Matt. xxvii. 46. Mark seven. 34. , used throughout the Region which he honoured with his Residence and Ministry. The speaking of divers kinds of Tongues by the Spirit (c) 1 Cor. xii. 10. was a Miracle reserved to be the Crown and Perfection of all others wrought under former Dispensations, and was particularly designed to make good those so very remarkable Words of our Saviour to his Disciples (d) Joh. xiv. 12. , He that believeth on me, the Works that I do shall he do also, AND GREATER WORKS THAN THESE SHALL HE DO ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Crysost. de Sto. Paulo Apostolo Hom. xxxii. in Ep. ad Rom. propè sinem. , because I go unto my Father. Nor does this any ways lessen the Glory of our Saviour's Miracles; because whatever the H. Ghost did by the Apostles, the great End thereof was to corroborate our Saviour's Miracles, and to bear Testimony to the Truth of every Thing he did or spoke whilst he abode upon Earth. When the PARACLET is come, whom I will send from the Father, he shall testify of me (e) Joh. xv. 26. : And in the Words after the Text, He shall glorify me (f)— xuj. 14. . It was indeed that admirable Knowledge of Tongues and Languages which the Apostles received from the H. Ghost, that enabled them to propagate as they did the Gospel of Christ, that taught every Mouth to Confess him, that got him Proselytes from all Nations under the Sun, and that in very little time made the Glory and Reputation of his Name fly over all parts of the Universe. Secondly, The Coming of the PARACLET made it impossible for the World any longer to deny our Saviour, another way: And that was by his very Coming down, abstracting from the Miracles which he wrought afterwards. Thus. Our Saviour pleaded that he was a true Prophet, sent from God, and he foretold many things that should come to pass, whereof this was one: That as soon as he was ascended unto his Father, the H. Ghost should come down, and the Effects of it should be seen visibly in the World. He bade his Apostles not to departed from Jerusalem, until they were endued with Power from on High (g) Luk. xxiv. 49. Acts i 4. . The H. Ghost therefore coming down as he had foretold, descending on the Apostles, and exerting his mighty Power in them immediately upon it, what was this but a most Signal Testimony that our Saviour was a true Prophet, and that consequently they were guilty of very great Sin that did not believe on him? But now to discourse particularly of this Glorious Descent of the H. Ghost, to relate the Manner of it, the Circumstances that attended it, is neither the Business of the Text nor of the Day. 'Tis a Subject proper for the Great Solemnity that is approaching, upon which I shall not Anticipate. But I must crave your Attention to the Matters now before us. II. The Next Thing that our B. Saviour tells his Disciples the H. Ghost, his PARACLET, would reprove or convince the World of at his Coming, is Righteousness: that is, His Righteousness, our Saviour's Righteousness; because (says he) I go to my Father, and ye see me no more. The World not only rejected our Saviour, as to his Office; but likewise aspersed his Innocency, as to his Life and Conversation among Men. False Witnesses did rise up, they laid to my charge things that I knew not, says David (h) Ps. xxxv. 11. Matt. xxvi. 59 , speaking Prophetically of him. He was the Lamb of God, without blemish, and without spot (i) 1 Pet. i 19 . Who did no Sin, neither was Guile found in his Mouth (k)— two. 22. Isa. liii. 9 . And yet how barbarously was he used by the Tongues of Men? His very best Actions were censured, and caviled at. He was reckoned among the Transgressor's (l) Luke xxii. 37. Isa. liii. 12. : He bore the Sins and Iniquities of us all (m) Ibid. vers. 6. and 12. : He had his Grave with the Wicked (n) Vers. 9 : and he was at last cut off from the Earth, as tho' he had been guilty of Crimes which nothing but his Blood could expiate. Our Lord then tells his Disciples in the Text, that the H. Ghost at his Coming would Convince the World of his Righteousness, or Innocency, which was then Eclipsed, as it were, by the Calumnies and the Obloquys of Men; but would be clearly manifested to all, and would shine out again to a perfect day, at the Coming of the H. Ghost. But how should the H. Ghost Convince the World of our Saviour's Innocency? Because (says he) I go to my Father, and ye see me no more. That is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Crysost. in loc. , by publishing at his Descent, how that our Saviour was ascended unto his Father, so as we see him now no more on Earth, and urging This as the great Argument of his most Righteous and Holy Life. And this the H. Ghost should do by the Ministry of the Apostles, and the Mighty Power with which he should go along with them in the whole Course of it; giving them full Evidence of the Truth of these Things, and enabling them to convince others of them; and the World should not be able to stand out against the Force of their Testimony. How this was performed by the Apostles, at the Descent of the H. Ghost, we have an ample Account in Scripture. This was so remarkably fulfilled, that on the very Day on which the Spirit of God descended upon these Holy Men, viz. the Day of Pentecost, the First Thing they did, was to Vindicate our Saviour's Innocency against the Jews, by these same Arguments of his Resurrection from the Dead, and Exaltation at the Right Hand of God. For when great Multitudes flocked to the place where they were assembled, 'tis said that Peter standing up with the Eleven, spoke in this manner (o) Acts two. 22. . Ye Men of Israel, hear these words; Jesus of Nazareth, a Man approved of God among you, by Miracles, and Wonders, and Signs, which God did by him in the midst of you, as ye yourselves also know: Him being delivered by the determinate Counsel and Foreknowledge of God, ye have taken, — 23. and by wicked hands have Crucified and Slain: — 24. Whom God hath raised up, having loosed the pains of Death; because it was not possible that he should be holden of it. — 32. This Jesus hath God raised up, whereof we are all Witnesses. And being by the Right Hand of God exalted, — 33. and having received of the Father the Promise of the H. Ghost, he hath shed forth this which ye now see and hear. Therefore let all the House of Israel know assuredly, that God hath made that same Jesus whom ye have Crucified, both Lord and Christ. Now, — 36. what was the Effect of this Discourse? Was any body convinced of our Saviour's Innocency by it? Read what follows (p) Vers. 37. , When they heard this, they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? O the Mighty Power of the Spirit of God which brought the very Murderers of our Lord, those who but few days before had so bitterly reviled him, and persecuted him to the Death, to acknowledge his Innocency and their Gild, and come trembling and crying at the feet of his Apostles, Men and Brethren, what shall we do? Here indeed it was that the Blessed Apostles Conquered and overcame the World! they went, this was the thing they constantly Preached, and enforced on the Belief of Mankind: That it was no strange thing that a Good Man should Suffer; That Jesus was a Righteous, and an Innocent Person; That the Ignominious Death he had been put to, was no Argument at all of his Gild, but of the implacable Malice of his Enemies, whose horrible Hypocrisy drew from him those sharp but just Reproofs that in Revenge made them seek his Destruction. If any doubted it, they bade him consider how God had glorified him after Death, crowned him with Honour in the Highest Heavens, who had been so ill entreated, and so shamefully reproached upon Earth: Seated him on his own Throne, far above all Angels, and Principalities, and Powers, and Might's, and Dominions, and every Name (q) Eph. i 21. , who had been despised and rejected of Men (r) Isa. liii. 3. . For it was most certain God had raised him from the Dead. They saw him, spoke with him, eat and drank with him after his Resurrection many days (s) Luk. xxiv. 30.42. Joh. xxi. 12, etc. : They touched him, and handled him (t) Luke xxiv. 29. Matt. xxviii. 9 : They thrust their hands into his Side, and they put their fingers into his very Wounds (u) Joh. xx. 25.27. : So that they were sure it was a Real Body which they beheld and felt, and not a Spirit or a Phantasm that deluded them; and that it was the very selfsame Body which had been dead and breathless before, that was now quick and alive again; for another Body could not have had the Prints, and the Marks, and the Scars upon it which they saw. As for his Ascension into Heaven, and his Session at the Right Hand of God, it was as Certain and Undoubted as his Resurrection from the Dead. For after he had remained on Earth forty days (x) Acts i 1, etc. Luk. xxiv. 50. , both to assure them by many infallible Proofs that he was indeed risen, and to instruct them in the Things pertaining to the Kingdom of God, he assembled them on the Mount of Olives, where, after he had blessed them, whilst he was yet speaking unto them, and they beheld him, he was taken up, and a Cloud received him out of their sight. They saw him visibly mount up, and take his Flight towards the Mansions of Eternal and Immortal Bliss. And tho' he was able in a moment, in the twinkling of an Eye, to have passed from the Earth to the Highest Heaven, he set out at first and marched up but slowly, so that they stood gazing up a long while after him as he went up (y) Acts i 10, 11. , that they might the better observe his Ascending. And lest it should be thought that he had been only carried up in the Air † So some Ancient Heretics thought. , and there left in some of those Wild and Unknown Regions, two Angels came down in bright and shining Apparel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. , who most expressly assured them, that our Everlasting Highpriest was entered into the Holiest of all (z) Heb. ix 8, 11, 12, 24. , the Third and Inmost Heaven, where is the Throne of God on which he was to sit, and that they should see him one day come down from thence in like manner as they had now seen him taken up (a) Acts i 11. , namely, when he should return to Judge the World. Thus did these Holy Men, by the mighty Power of the Spirit of God, which strengthened them in an extraordinary manner, upbraid the World with its Cruelty and Injustice to their Lord, by showing how God had Justified him, though Men had Condemned him. He was indeed for a while of no reputation, says St. Paul (b) Phil. two. 7. , and took upon him the form of a Servant, and was made in the likeness of Men: And being found in fashion as a Man, — 8. he humbled himself, and became Obedient unto Death, even the Death of the Cross. — 9 Wherefore God also hath highly Exalted him, and given him a Name which is above every Name: That at the Name of Jesus every Knee should bow, of things in Heaven, and things in Earth, — 10. and things under the Earth; And that every Tongue should confess, that Jesus Christ is the Lord, — 11. to the Glory of God the Father. III. The Third and Last Thing that our B. Saviour tells his Disciples the H. Ghost, his PARACLET, would reprove or convince the World of at his Coming, is Judgement, because the Prince of this World is judged. Nothing had exposed the Son of God more to the Scorn and Derision of the World, than that Unexampled Patience and Meekness with which he suffered all the Indignities that were cast upon him, never making any other Returns than Kindness to his greatest Enemies, and Prayers unto God for them. When he was reviled, he reviled not again: When he suffered, he threatened not (c) 1 Pet. two. 23. . He was oppressed, and he was afflicted, yet he opened not his Mouth: He was brought as a Lamb to the Slaughter, and as a Sheep before her shearers is dumb, so he opened not his Mouth (d) Isa. liii. 7. Acts viij. 32. . He did not strive, nor cry, neither did any man hear his voice in the Streets. (e) Mat. xii. 19 Isa. xlii. 2. . This, the base and degenerous World imputed to his Impotence, and made it an Argument of his Gild, which was rather an Instance of his Love, and Goodness, and Compassion to Men. Thou that destroyest the Temple, and buildest it in three days, save thyself: If thou be the Son of God, come down from the Cross (f) Matt. xxvii. 40. ! were the insulting words of the Jews, mocking him whilst he lay labouring under the Throws and the Agonies of Death. The Time of his Abode upon Earth was indeed a Time of Sufferings: 'Twas the Hour of his Enemies, and the Power of Darkness (g) Luk. xxii. 53. . But when once God had exalted him, and taken him up unto himself, it was then fit he should assert his Power and Godhead by his Judgements on the World, and that being sat down at the Right Hand of God, his Enemies should be now made his Footstool (h) Psal. cx. 2 Matt. xxii. 44. . But the Heavens being to contain him until the Times of the Restitution of all things (i) Acts three 21. , he could not come down presently again on the Earth, to execute Judgement in Person upon the World that had rejected him. Therefore he sends the H. Ghost, who, as his PARACLET, his Great Representative on Earth † PARACLETUS Vicarius Christi. Tertul. advers. Valent. Cap. xuj. , avenges him on the Authors and Instruments of his Sufferings. Not one of them escaped the Vengeance they deserved. Judas who betrayed him, had some time before, with unconceivable Horror and Anguish of Mind, ended his wretched days (k) Mat. xxvii. 3. Acts i 18. . Herod lost his Tetrarchy, and, with his Incestuous Herodias, died in Banishment ‖ Joseph. Antiq. Jud. lib. xviii. cap. 9 . Pilate was put out of his Government, grew weary of his Life, and became his own Murderer * Euseb. Hist. Eccl. lib. two. cap. 7. Nic●ph. Callist. Eccl. Hist. lib two. cap. 10. Vid & quae ●bidem resert de Annâ & Calphâ, aliisque qui & ipsi (ut loquitur) dignas variasque dederunt paenas, ejus quam Christo intulerunt, iniquae & injustae Necis. . But not to insist on Judgements upon Particular Persons, to whom God's afflicting Providences are so variously and so unaccountably administered in this World, what became rather of the Jews and Romans, those two great Nations that had combined to put him to Death? They were destroyed by the Sword of his Mouth (l) Rev. nineteen. 15. , and by the mighty Power of his Spirit (m) 2 Thes. two. 8. . The Jews were his most deadly Enemies, but they soon felt the terrible Effects of that direful Imprecation which they made upon themselves and their Posterity, when they cried out at his Crucifixion, His Blood be on us, and on our Children (n) Mat. xxvii. 25. ! No sooner was the Lord ascended unto his Glory, and the PARACLET came down, but the Christian Church prevailed o'er the Jewish Synagogue. Their Pompous Temple was destroyed, the daily Oblation ceased (o) Dan. ix. 27. , The Abomination of Desolation stood in their Holy Place (p) Matt. xxiv. 15. , and the Divine Justice left not pursuing them till they were no longer a Nation. As for the Romans, never was the Hand of God more remarkably seen in any thing than in the Overthrow of their Empire † Vid. D. August. de Civit. Dei. & Osor. adv. Paganos, qui Argumentum hoc fuse, & operatò prosequuntur. , which, at the Birth of our Saviour, was at the Height and Top of all its Glory. All the Mighty Nations of the Earth were Tributary to it, and there was an Universal Peace in all its Provinces. But after his Ascension, and the Descent of the PARACLET, it began visibly to decline. The Rhine, the Danub, and the Euphrates, which were before the Bounds of its Greatness, and over which it was certain Death for any Barbarous Nation to pass, saw their Banks covered with Swarms of a Savage and Unknown People, that spread over it like Locusts. Rome itself, which was called the Eternal City ‖ Romulus' Aeternae nondum fundaverat Urbis Marnia. Tib. lib. two. Eleg. 5. Inter haec Orphitus praefecti potestate regebat Urbem Aeternam. Amm. Marcellin. lib. xiv. , that Name of Blasphemy * Roma, Aeterna cum dicitur, quae Temporalis est, nomen est Blasphemiae. Prosper. mentioned by St. John in his Revelation (q) xiii. 1. , which said I sit a Queen, I shall see no sorrow, I shall never be moved (r) xviii. 7. ; That proud City, the Mother of Spiritual Whoredoms, the Seat of all the Idolatries and Abominations of the Earth, Drunk with the Blood of the Saints, and of the Martyrs of Jesus (s) xvii. 5, 6. , was sacked by the Goths and Vandals. But I hasten to that Judgement which our Lord tells his Disciples the H. Ghost, his PARACLET, would more particularly execute on the Devil, the Chief Author of his Death, and of his Sufferings. For it was he that had most bitterly Persecuted him in the whole Course of his Life, tempting Judas to betray him, animating Herod and Pilate, the Jews and Romans, to his Destruction. Our Lord calls him here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Prince of this World. So he had called him twice before. Now is the Judgement of this World: Now shall the Prince of this World be cast out (t) Joh. xii. 31. . And again, The Prince of this World cometh, and hath nothing in me (u)— xiv. 30. St. Paul calls him yet somewhat more, even The GOD of this World (x) 2 Cor. iv. 4. . These were some of the Usual Names and Appellations by which the Devil was Known and Understood among the Jews † Vid. Doctiff. Lightf. Hor. Hebr. & Thalmud. in Joan. Cap. xii. Vers. 31. , who thereby intended to express that Empire which he had at that time over the whole World, that little corner of it where they dwelled, Palestine, only excepted. There indeed the true God was Confessed; for in Juda God was known, his Name was great in Israel (y) Ps. lxxvi. 1. : But every where else, a dark Night of Idolatry and Paganism covered the face of the Earth, and Wretched Men forsaking the God that made them (z) Deut. xxxii. 15, 16, 17. , paid Religious Service to the Devil * Toto passim Terrarum Orbe rerum potiebatur Satanat, colebaturque ab cmnibus propemodùm Gentibus & Nationibus. Ubiq, extabant Delubra in illius Honorem crecta, ubique Arae, ubique Sacrisitia, etc. Author. Comment. in Luc. adscript. Tito Bostrens. Ep. in Auctuar. Biblioth. Patr. Tom. xi. . He had Sumptuous and Magnificent Temples erected to his Honour: Glorious and Goodly Shrines, which were every day thronged with vast Multitudes of Worshippers of all Countries under Heaven. He had all the Rites and Ceremonies of a Public and Solemn Ministration appointed him: Flamens and Priests ordained to attend and to serve at his Altars; which sent up a Cloud of Incense towards Heaven, and reeked with the Blood of the Victims that were offered him: But that Murderer (a) Joh. viij. 44. chief delighted in Human Sacrifices † Euseb. Praeparat. Evang. lib. ix. cap. 15. & alibi passim. Lactant. Divin. Instit. lib. i cap. 21. Minuc. Foelix. in Octau. Porphyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. two. Sect. 53, 54, etc. . Parents made him a Offering of their Children, and drowned the Cries of the Dying Innocents' with the Noise of Drums and Cymbals. He had Vestals and Holy Virgins consecrated to him. He had Augurs, and Sibyls, and Prophetesses that spoke in his Name, and delivered his Oracles to Men, when they consuited him about Future Events. Our Lord then tells his Disciples in the Text, that the PARACLET at his Coming would overthrow this Empire which the Devil had set up in the World; and this Prediction was most exactly accomplished at the Descent of the H. Ghost. For that Blessed Spirit coming down on the Apostles, armed them with such an irresistible Power, that they soon led Captive the Prince of this World. Wherever they went, by the Doctrine which they preached, and the mighty Works which they did for the Proof and Confirmation of it, they destroyed his Kingdom, and set up the Kingdom of Christ: They beat down his Idolatrous Temples, and built Churches on their Ruins * Euseb. Praepar. Evang. lib. iv. cap. 4. : They overturned his Altars, and erected the Triumphant Cross: They struck dumb his Oracles † Id. ibid. lib. v. cap. 16, etc. Id. Demonst. Evang. lib. v. in Proem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and published aloud in all places the glad Tidings of the Gospel: and by that means convinced the Unbelieving World that That impure Spirit, who had so long reigned in the Earth, whose Nostrils had been fed with the Steams and Fumes of so many Sacrifices, was now Judged and Condemned, and That Jesus who had been Crucified, and who sat at the Right Hand of God, was the only God and Lord. When the H. Ghost came down, and assisted the Apostles in Preaching up Jesus, and the Power of his Resurrection (b) Phil. iii. 10. , than fell Satan as Lightning from Heaven (c) Luk. x. 18. ; who had said, I will exalt my Throne above the Stars of God, I will be like the most High (d) Isa. xiv. 12, 14. . No sooner did the Light of the Gospel, by the Ministry of these Holy Men, display its Beams o'er the benighted World, but the Powers of Darkness vanished, and fled at its Glorious Appearance. The Devil could not bear that Light, which discovered the Imposture he had kept the World under for so many Ages. How Absolute was he in the World before, when all the Mighty Kingdoms of the Earth paid him Homage, and were daily prostrate at the foot of his Altars! Well might he be called The Prince of this World, who Reigned on this side Heaven with so uncontrolled an Empire, and to whom were offered the Vows, the Supplications, and Prayers of the Idolatrous Nations. Some worshipped him under one Name, some under another: but under those Various Names he had those Divine Honours paid him that were due to the only Supreme God. For what were all those False Divinities of the Gentile World but Impure Daemons ‖ Ps. xcvi. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. Omnes Dii Gentium Daemonia. Vulgat. , who nestled in those Unhallowed Places where those Divinities were Worshipped * Isti impuri Spiritus, sub Statuis, & Imaginibus consecratis, delitescunt; & afflatu suo authoritatem quasi praesentis Numinis consequuntur; dùm inspirantur Vatibus, Fanis immorantur, Oracula efficiunt— Minuc. Fael. in Octau. In eadem ferè verba S. Cyprian. lib. de Idolorum Vanit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Scriptor Respons. ad Orthodox. apud Just. Martyr. , and under those Various Names † jidem sunt Daemones quos vulgus Deos esse opinatur; qui dejiciendi hominis causâ, varios sibi cultus per diversa Regionum condiderunt, mentitis tamen assumptisque Nominibus, ut fallerent. Lactant. Divin. Instit. lib. iv. cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenag. legate. pro Christianis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scriptor Respons. ad Orthod. utsupr. drew unto themselves the Adorations of Mankind? This is evident from Scripture, where the Worship of Heathen Gods and Idols (that is, of those Spiritual Invisible Intelligences, which the Idolatrous World thought to reside in the Visible Objects of its Worship: in some Naturally, as in the Heavenly and Elementary Bodies; in others, by the Virtue of Magical Consecrations and Telesms ‖ Rapere ad se Daemonia, & omnem Spiritum immundum, per Consecrationis obligamentum. Tertul. lib. de Idolol. , as in Images, and the like Artificial Representations) is expressly termed a Worship of Devils (e) Revel. ix. 20. See also Leu. xvii. 7. Deut. xxxii. 17. two Ch●on. xi. 15. etc. . Thus, the Apostate Israelites, who made their Children pass through the fire to Molech, the Abomination of the Ammonites, and the same with Saturn, are said to have Sacrificed their Sons and Daughters unto Devils (f) Psal. cvi. 37. . The Things which the Gentiles sacrifice, says the Apostle plainly, they sacrifice to Devils, and not to God (g) 1. Cor. x. 20. . And he calls the Table where they feasted after those Sacrifices, in honour of their Gods, the Table of Devils (h) Ibid. Vers. 21. . But what is now become of all those False Divinities which swarmed in the World when Our Saviour came in it? They are gone! They are perished from the Earth! The Coming of the H. Ghost, and the Preaching of the Gospel, has convinced the World that they were indeed but Devils; and the Nations who once worshipped them, (We among the rest) worship now the Great God, the Creator of Heaven and Earth; and bow the Knees before the Lord Jesus, the Saviour and the Redeemer of the World * Mr. Mede Disc. on Jerem. x. 11. pag. 193. . How successfully did the Holy Apostles † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. D. Crysost. de Sto. Paulo Apostolo. Hom. xxxii. in Epist. ad Rom. , and the First Preachers of Christianity, assisted by the Spirit of God, go up and down the World erecting Churches on the Ruins of Idolatry! How did they , by the Mighty Power that went along with them, shake the Foundations of the Devil's Kingdom! How did they expose to view the Impious Cheats, the Obscene Mysteries, the Ridiculous Pomps and Pageantries of his Religion! How did they confound the Wisdom of the Philosophers, and triumphed over all the Ministers of Paganism! In less than Forty Years time, there was no Part of the then known and Habitable Earth, where the Gospel was not Preached; and in few Years more the whole World in a manner became Christian. Christianity appeared, the Devil was forced to quit his Idolatrous Temples: He was awed by the Presence of the meanest Christian coming into them ‖ Cùm Diis suis immolant, si assistat aliquis Signatamfrontem gerens, sacra nullo modo litant.— Cùm enim quidam nostrorum sacrificantibus Dominis assisterent, imposito frontibus Signo, Deos eorum fugaverunt. Lactant. Divin. Instit. lib. iv. cap. 27. : His Service and Sacrifices grew into Contempt: His Priests withdrew into Corners and Villages * Ind Religio Pagana. Vid. Cl. Sarravij Epist. Posthum. pag. 90. Superstitio ultima resedit in Pagis, ubi tenaci●re cultu Rustici sua Numina adorabant. Certè Religio Pagana indè appellata, quod in Pagis adhuc perseveraret, cùm ab Urbibu● jam esset exterminata. : His forsaken Oratories were razed, or fell of themselves to the Ground; and if some, for the Beauty or Conveniency of their Structure, were thought worthy to be preserved, they became the Mansions of the H. Ghost, and the Name of Jesus was Invocated in them. When a Strong Man armed keepeth his Palace, his Goods are in Peace, says our B. Saviour, foretelling this Destruction of the Devils Temples; But when a Stronger than he shall come upon him, and overcome him, he taketh from him all his Armour wherein he trusted, and divideth his Spoils (i) Luk. xi. 21, 22. . The Ceasing of Oracles, which at the time of our Saviour's appearance began to be very rare, but were not perfectly Silenced till the Descent of the PARACLET, and in proportion to the Progress which Christianity made in the World, is a Famous Instance of what the H. Ghost did then in it: Viz. scattered those Evil Spirits that abused the Credulity and Simplicity of Mankind, chased away the Father of Lies (k) Joh. viij. 44. , that he should deceive the Nations no more (l) Rev. xx. 3. . This I observe again, because it was then much taken notice of, not only by Christians † Vid. suprà. , but by the very Heathens themselves ‖ Cicer. de Divinat. Lib. two. Porphyr. apud Euseb. Praep. Eu. Lib. V passim. ; who were amazed at that unusual Silence, and wondered the Gods did not answer their Worshippers as formerly. Plutarch, we know, wrote a Book about it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inter Opusc. Moral. . Now, how the World has been convinced by this remarkable Judgement which our Lord after his Ascension executed on the Devil, the Prince of this World, by sending the PARACLET, I think I need not lose time to show you: It being That which has most evidently demonstrated that That Jesus must needs be a Great and a Mighty God who has thus overcome the Devil by the Force of his Spirit, and has wrested the Worldly Power and Empire out of his hands. 'Tis that which has opened the Eyes of Men, that were before blinded with Ignorance and Prejudice, and turned them from Darkness to Light, and from the Power of Satan unto God (m) Acts xxvi. 18. . 'Tis That which has set up Christ's Throne in the World, and made those that were before the Devil's most Zealous Votaries, become Converts, renounce him (as we do still) at the Sacred Fonts, and Profess themselves the faithful Soldiers and Servants of our Lord † The Ancient Form of Baptism. . Whereby you see how exactly our Saviour's Promise to his Disciples has been fulfilled. Nevertheless, I tell you the Truth; It is expedient for you that I go away: For if I go not away, the PARACLET will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the World of Sin, and of Righteousness, and of Judgement: Of Sin, because they believe not on me; Of Righteousness, because I go to my Father, and yet see me no more; Of Judgement, because the Prince of this World is judged. The Consideration of these Things, I fear, has carried me too far. For who can sufficiently repeat the Mighty Changes which the H. Ghost wrought in the World at his Coming? the Glorious Triumphs of our Lord over all his Enemies on Earth, after his Exaltation at the Right Hand of his Father? But I must forbear. Therefore to Conclude, You have heard that the End of the Coming of the PARACLET was to do these Three Things. I. To Vindicate the Truth of our Saviour's Mission, as to his Office; and to show that he was the very Christ, sent from God, and therefore that 'tis a very great Sin, not to believe on him. II. To Vindicate his Righteousness or Innocency, as to his Life and Conversation among Men, from the unjust Calumnies and Reproaches of the World: and That by showing how God had raised him from the Dead, taken him up from the Earth, and seated him next to his Divine Majesty in Heavenly Places, which 'tis not conceivable God would have done, had he deserved the ill Usage he received among Men. III. To avenge him on all his Enemies, bring them like so many condemned Captives at the Foot of his Throne, and slay them before his face, who would not have this Great King to Reign over them (n) Luk. nineteen. 27 ; especially to avenge him on the Devil, The Prince of this World, by overthrowing his Kingdom, casting him out of his Idolatrous Temples, and causing the Name of Jesus to be Magnified in the World. You have heard how eminently All these Things have come to pass. We have heard with our ears, O God Our Fathers have told us, what Work thou didst in their days, in the Time of old (o) Ps. xliv. 1. ! Now, the best Use that we can make of this Discourse, is, to be confirmed by it in the Belief of Christianity, that Blessed Religion by which alone we can hope to be Eternally Saved: That is to say, in the Belief of Jesus, his Life, his Death, his Doctrine, his Miracles, his Resurrection, his Ascension into Heaven, the Power he has now over the Quick and the Dead, and the Final Judgement he will accordingly pass and execute on All at the Last Day, when he shall come to reward every Man according to his Works (p) Matt. xuj. 27. . For these are the Things that I call Christianity, all others being but Superstructures on this Great Foundation. The World can have now no Plea for its Infidelity, if it does not believe in this Jesus, and in this Religion, after the Truth of it has been attested by so many Instances of a Divine Power going along with it, and setting it up against all Oppositions of Devils, and of Men. And this I mention, because I know how many there are who do really question the Truth of our most Holy Faith in this Sceptical and Degenerate Age. We abound with certain Vain and Frothy Men; who are not afraid to Scoff openly at Christianity; and These would pass in the World for the Great Masters of Reason, Men of true Latitude of Thought, who will not be enslaved by Opinions grounded only on the Report of Priests, that tell them I know not what Stories of one Jesus, and the Mighty Works done by him, because 'tis their Trade to Preach up these Things, and their Interest to have them Believed. 'Tis strange indeed, that this Spirit of Infidelity should still possess the World, after all that God hath done to Convince it, and to ascertain the Truth of Our Holy Religion! God no sooner made Man, but he Revealed himself to him. He appeared frequently to the Patriarches in the First Ages of the World. Under the Law, he gave a very clear Knowledge of himself to Mankind, inspiring Prophets, and sending them in his Name. But in these last Days, he has spoken unto us by his own Son, who being the Brightness of his Glory, and the express Image of his Person (q) Heb. i. 2, 3. , came down on the Earth, and made himself like unto one of us, that he might more familiarly converse among Men. He fulfilled all the Prophecies that had been given many Ages before, as Marks to know him by when he came: He spoke so as no Man ever spoke (r) Joh. seven. 46. : And he sealed the Truth of his Doctrine by such Miracles, as none could do but He that had all the Powers of Nature subject to his Command. And when he had finished what he came to do on the Earth, when by a Free and Voluntary Oblation of himself upon the Cross he had made Atonement for the Sins of the whole World, he risen gloriously from the Dead, and in the Sight of many Withnesses was taken up into Heaven. Presently after his Ascension he sent the PARACLET, to confirm all that he had said or done before. That Blessed Spirit came down, and wrought New Signs and Wonders by the hands of his Apostles. They spoke with Tongues, and in the Name of Jesus they cast out Devils. They were endued with such Wisdom and Virtue from above, that they drew after them the Admiration of the World, the Heathens crying out That the Gods were come down on the Earth in the likeness of Men (s) Acts xiv. 11. . The Effects of this Miraculous Power of the H. Ghost accompanying them, were in very little time seen throughout all the World. The Devil's Kingdom was overthrown, his Oracles were silenced, the Temples of the Idols were demolished, Paganism was beat down, and Christianity prevailed wherever it appeared. These are plain Matters of Fact, delivered down to us by Credible History, and by the Constant and Universal Tradition of all Ages. Now, if Men will not be Convinced by these Things, what can God do more to Convince them? They that can doubt after this, neither would they be persuaded, I do not say though one risen from the Dead (t) Luk. xuj. 31. , for That our Lord hath done, and a great deal more, for their Conviction, but, though a Voice should speak unto them from Heaven. And here I cannot conceal my Thoughts, that Infidelity, or a Denial of the Truths of Christianity now, that is, since the Descent of the H. Ghost, I very much suspect to be that tremendous Sin and Blasphemy against the H. Ghost, which our Lord pronounces to be Unpardonable in this World, and in that which is to come. I am confident, that if That Sin can be committed now, it must be This; or, I know not what it is. I say unto you, all manner of Sin and Blasphemy shall be forgiven unto Men, says our B. Saviour; But the Blasphemy against the H. Ghost shall not be forgiven unto Men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the H. Ghost, it shall not be forgiven him, neither in this World, neither in the World to come (u) Mat. xii. 31, 32. . Our Lord here states a Difference betwixt Sinning against the Son of Man (that is, against himself) and Sinning against the H. Ghost. They that were Guilty of Sin against the Son of Man, were the Jews, who lived in our Saviour's time, saw his Miracles, and yet did not believe on him. And though this no doubt was a very great Sin, nevertheless upon Supposition of the 〈…〉 and Acknowledgement of him, which 〈…〉 sonably be expected from those fur●●●● 〈◊〉 that God was yet to make use of 〈◊〉 ●●●●iction, had still room left for Pardon. For, when the Lord said this, he was not yet Risen, he was not yet Ascended into his Glory, and the PARACLET was not yet come down. All these Great Evidences of Christianity were still wanting, to leave them without excuse. And doubtless many were Convinced by them, that did not at first believe. But They are Guilty of Sin and Blasphemy against the H. Ghost, who have lived since the Manifestation of that Blessed Spirit, and have heard of all the Mighty Things he has wrought in the World to attest the Truths of Christianity, and yet continue in their Unbelief. This, our Lord declares to be Unpardonable, because Pardon presupposeth Repentance and Faith in our Saviour; but Faith must proceed from a Conviction of the Mind; and They whom these Things will not Convince, can never be Convinced: Because, since the Descent of the H. Ghost, no New Revelation is to be looked for, all Extraordinary Dispensations are ceased; The Sending of the H. Ghost was the Last that God had resolved to use for the Conviction of Men, and we must expect no other * Cameron. Myrothec. Evang in Loc. supr. Alloquitur Dominus Pharisaeos, qui Patris Oeconomiam, quae antè Christi Adventum vigebat, insuper habuerant: suamitem Blasphemantes spreverant. Ait ergò, licet Oeconomias illas, quamdiù duravere, contempserint, esse tamen spem veniae sub Tertiâ, quae Spiritui Sancto tribuitur. Sancti verò Spiritûs Oeconomiam si prosequantur odio, sublatam esse omnem veniaespem; quia Quarta Oeconomia minimè expectari debet. . Therefore They that doubt still after this, must doubt on for ever; Their Case is desperate; and they must be abandoned to their own perverse and Reprobate Sense. GOD, in his Infinite Mercy, preserve us all from Hardness of Heart, and from doing despite unto the Spirit of Grace (x) Heb. x. 29. . AMEN. THE END.