THE TEACHINGS OF CHRIST IN THE SOUL. OPENED In a SERMON before the Right Honble House of PEERS, in Covent-garden-Church, upon the Solemn Day of their Monthly Fast, March 29. 1648.  
By PETER STERRY, M. A. Sometimes Fellow of Emanuel College in Cambridge: AND Now Preacher of the Gospel in LONDON.  
Published by Order of that House.  
LONDON, Printed for R. Dawlman, and are to be sold at the Sign of the Crown and Bible at Dowgate, near Canning-street. 1648.   

Die Lunae 30 Aprilis, 1648.  
ORdered by the Lords in Parliament assembled, That Mr Sterrey one of the Assembly of Divines is hereby thanked for his great pains taken in his Sermon Preached the last Fast before their Lops in the Covent-Garden Church; And he is hereby desired to cause his said Sermon to be printed and published, which is to be done only by Authority under his own hand.  
IO: BROWNE, Cleric. Parliamentorum.   

To the Right Honble, the House of PEERS, Assembled in Parliament.  
Right Honble,  
I Have principally endeavoured in this Sermon to search, What that is, to Which we may Trust our Souls; and What Foundation we are to Lay in our Religion.  
If we were once Established in this main Point concerning the Next World, we should Enjoy ourselves with much more Setledness, and Security in This World. For how quietly should we repose ourselves for this Outward, Short Life in the Body on that Power, to Which we commit the Care of our more Excellent, and Immortal Part?  
What Difficulty would there be in Trusting to Him for our Preservation from Death, to whom we trust ourselves in Death, for Eternity?  
Our Lord Jesus seems to this End to be Shaking Heaven, and Earth, Church, and State, all Outward Powers, and Inward Principles in Both; that the True Foundation of Heaven, and Earth may be Discovered.  
Saint Paul saith, Other Foundation can no Man lay, than that which is laid, Jesus Christ, 1 Cor. 3. 11.  
God Hath laid no other Foundation; neither May we, neither Can we.  
On This alone hath God built the World, His Church, His Glory. He hath made All Things by Jesus Christ, Coloss. 1. 16.  
On this alone must we build our Belief, and Obedience in Divine Things; our Wisdom, and Power in the Things of Man. For All Power is given to Him in Heaven, and Earth, Mat. 28. 18.  
Whoever raiseth any Outward, or Inward Frame of Things upon any other Groundwork, he makes a Lie, he works the Works of the Devil, whose End is to be Dissolved; to Vanish into Air, or Perish in the Fire.  
S. Paul Divides Man into Three Parts; Spirit, Soul, and Body, 1 Thess. 5. 23.  
The Body is an Outward Image made of Dust, Gen. 2. 7. God form Man of the Dust of the Ground.  
The Soul is a Breath of Life Enclosed in This Image, Clothed with It, and Giving Life to It: He breathed into his Nostrils the Breath of Life, and Man became a Living Soul.  
The Spirit is the Fountain of Life, which flows forth from God, to Feed, and Maintain the Breath of Life in the Body. When the time of Death Comes, This Spirit draws back to Their Head again Those streams of Life, by Which It went forth into the Body. Then the Outward Image falls to the Ground, and moulders away. Thus doth the Dust return to the Earth, as it was; and the Spirit returns to God that gave it, Eccles. 12. 7.  
Now of These Three the Higher lives In the Lower, and Above It. The Lower lives by the Higher. And the Highest of all Three, the Spirit of Man hath a Higher than That, by which Itself lives, even the Spirit of the Lord Jesus, who is the King, and Father of Spirits.  
Our Saviour reasons after this manner, Is not the Life More than Meat, and the Body than Raiment? Mat. 6. 25.  
My Lords! We are all well assured of This: that, Nothing can Give More, than It Hath. These Bodies of ours, which have a more Noble Image, and Life, than any other part of this Outward World, in which they are; cannot receive Either, or continue in Either by any Inferior, and Outward Thing; but by a Soul, which dwells in the Body, as a Silkworm in her Work; which lives in the Body, as a Fire in the Flame. Food, and Raiment may be the Fuel, by which the Soul maintains the Flaming Appearance of this Bodily Image. But the Virtue goes forth from the Soul.  
Our Saviour again teacheth us; that, Nothing, which comes from Without, can make the Soul Miserable, or Happy; Clean, or Unclean.  
This is done by that which comes from a more Inward, and Higher Principle; from the Spirit of Man.  
In like manner this Spirit itself derives Its Life from the Right, or the Left Hand of Jesus Christ; His Love, or His Wrath. From Hence our Spirits convey Life into our Souls, and thorough them into our Bodies.  
Thus our Bodies live not by Bread alone, but by that Virtue, which comes forth from our Souls. Our Souls live not by their Counsels, and Courages alone; but by every Stream of Life, that descends from our Spirits upon them. Our Spirits live not by their own Eminencies; but by Every Word, that comes forth from the Mouth of Jesus Christ.  
S. Paul said, The Head of the Woman is the Man; The Head of the Man is Christ; The Head of Christ is God, 1 Cor. 11. 3.  
So the Head of the Body is the Soul; the Head of the Soul is the Spirit; the Head of the Spirit is Jesus Christ, as He comes forth to us in the Ministry of Angels.  
Therefore let us have a Covering over our Heads, a Power over our Souls, and Spirits, holding them in Subjection; for these Angels sakes, Amongst Which, and By Which Jesus Christ the Head of our Souls, and Spirits doth now reign over us.  
Our Lord Jesus calls Himself the Sun of Righteousness. O that men did once Know; that there can be no Right Judgement made, no true Distinction, or Discovery of Things; but by the Shining out of Jesus Christ in their Hearts!  
Are there not Invisible Things, as well as Visible? Have not They also Their Sun?  
The Sun, the Brightest Body, is the Foundation, and Fountain of all Light, Virtue, Form, and Being in this Globe of Bodily Substances. If the Sun be quite hid, all Shapes are lost in an Utter Darkness.  
The Lord Jesus among Spirits, and Spiritual Things is the only Foundation of Truth, Life, and Power. All Truth, and True Life is lost in Doubt, Uncertainty, and a Spiritual Death, to those Spirits, in which He withdraweth Himself.  
Why is the Heaven of our Religion darkened with Clouds of Dispute, with so much Diversity, such Uncertainty of Opinions; that he begins to seem the Wisest among us, who is most of all a Sceptic, that is, a Scorner, or an Atheist?  
How comes our Reason to such a Loss, that She cannot Find, or Know Herself; She can give no Clear, or Constant Account of Herself, in any One Man, or in any One Particular Thing?  
Do not These things manifestly declare not only a Negation, but a Privation of some Great Light, which should by Its Immediate Presence rule the Day of our Religion; and by Its Beams falling upon our Reason, as the Less Light, rule the Night of of Nature, and Civil Affairs?  
The Watchmen watch for the Morning, so doth my Soul wait for the Rising of the Lord Jesus upon Her, and upon the whole Earth. He is the Image of the Invincible God; the Light, that is Sown even in This our Darkness. But He shall break these Chains of Darkness. For it is not Possible, that He should be Holden by them.  
I have only One Thing more to say, which is this; that, There are Some things, which I could not speak before your Lops, though I had prepared them. These things I have now taken the Boldness to present to your Lops Eyes, together with those, which I had formerly offered to your Lops Ears.  
That Jesus Christ may discover Himself a Living Cornerstone in your Hearts, out of which may grow up a Building of Eternal Peace to your own Persons, and Present Peace to This Kingdom, is, My Lords, the Prayer of  
Your Honour's most humble Servant in the Lord Jesus, PETER STERRY.   

A SERMON Preached at the Monthly Fast, before the Right Honourable House of Lords.  MATTH. 23. 10. Neither be ye called Masters: for one is your Master, even Christ. 

THE CONTEXT.  
OUr blessed Saviour directs his discourse in this Chapter against the Scribes, and Pharisees, men of principal esteem among the Jews for piety, and learning: for Exactness in the letter of the Scriptures: Eminency of skill to Interpret, and Comment upon the letter; Austerity of Life. Thus much they arrogated to themselves, and had ascribed to them by the people.  
Precious things these are, where they are true, and no more to be undervalved, because they have their Counterfeit; than Jesus Christ is, because there are Anti-christs'.  
The Lord notes Three things in these men: 

1. Their Practice.  
2. Their Principle.  
3. Their End.    
1. Their Practice. This is Twofold.  
1. Practice. Imposalls upon men. They require Universal Obedience. Men must Believe all, that they Say; though Themselves Believe it not. Men must Observe their Rules; though themselves neglect, and break them: v. 4. They bind heavy burdens, and grievous to be borne, on men's shoulders, but they themselves will not move them with one of their fingers.  
Thus it is for the most part: They are such, as have too little in them, who take too much upon them.  
2. Practice: Industry among men, v. 15. woe unto you Scribes, and Pharisees, Hypocrites; for ye compass Sea, and Land, to make one Proselyte, and when he is made, you make him twofold more the Child of Hell, than yourselves. They spare no Care, Cost, or Pains to make a Convert; but it is to themselves; by a Blind obedience, and Implicit Faith. While they promise to bring a man to Heaven, they make his heart like Hell; full of bitter zeal, a violent heat, without any light at all. This was their Practice.  
2. Their Principle, which is Hypocrisy. woe unto you Scribes, and Pharisees, Hypocrites! v. 13. They pretended to come in the Name of God, as sent forth from God: yet they had nothing of the Divine Presence resting on them, working in them, or going forth by them: but were, as other men.  
It is a vain thing to hope to put Life into the Dead child by the Staff, without the Person of Elisha; or to divide the Waters with the Mantle, without the God of Elijah.  
Whoever attempts to conjure down any Devil by the sound of Christ's name, without his Spirit, and Presence; let him take heed, lest the Devil fly in his face more enraged.  
This is the second thing, which our Saviour notes in these men.  
3. Their End. This is Twofold:  
1. Vainglory, v. 5. All their Works they do to be seen of men.  
2. Covetousness, v. 14. Ye devour Widows houses, and for a pretence make long Prayers.  
Gold, and Glory are the baits, which the Devil lays for men. He hath escaped the hook of the Devil, who cares not for these.  
He that cares not to have any Possession, or to make any Appearance in this World; he is already in Heaven, and dwells with God.  
This is the Way of these men, whom the Lord reproves, and condemns.  
He warns his own Disciples to take heed, that they follow not their Examples. He gives them two Cautions to this purpose.  
The first Caution is in the Verse before my Text: And call no man your Father upon the Earth; for one is your Father, which is in Heaven.  
The second Caution is my Text: Neither be ye called Masters: for ye have one Master, which is Christ.  
You see the Context.   

THE TEXT.  
THese words, with those foregoing them are to be opened by a twofold Distinction:  
1. Distinction, between Natural, and Spiritual things. These Cautions concern the Latter of these; but reach not to the First. The Heaven, even the Heavens (the true Heaven of Spiritual things) are the Lord's: but the Earth (all things of Nature) hath he given to the Children of Men, Ps. 115. 16.  
Natural things are shadows of Spiritual. The Natural man is an Image of God, and no more. An Image may reign, as Father, and Master among shadows. But in Spiritual things, which are substantial, God himself, who is the only substance, and truth, will be, and appear All alone.  
2. Distinction. The second Distinction is a twofold Consideration of man: one, as he is in God; the other, as he is in himself. As man is in God, so he may be owned, and acknowledged for a Father, or Master in Spiritual things themselves. Saint Paul attributes so much to himself; but mark, how he doth it. For though you have ten thousand Instructers in Christ, yet have you not many Fathers: for in Christ Jesus I have begotten you thorough the Gospel, 1 Cor. 4. 15. Saint Paul hedgeth in his expression on both Sides, with Christ, and the Gospel; that the Glory might be all given to God.. In Jesus Christ I have begotten you thorough the Gospel. ay, as I am, not in myself, but comprehended in one Spirit with Christ, in one Mystical Person, which is Christ: thorough the Gospel, that is, thorough the presence, power, and appearance of Christ Jesus in me. Paul is ever careful to speak with abundance of caution in things of this nature. Now I live, yet not I, but Christ liveth in me, Gal. 1. 20. I wrought more abundantly, than they all: Yet not I, but the Grace of God, which was with me, 1 Cor. 15. 10. So here, I have begotten you; yet not I, but a man in Jesus Christ; yet not I, but the Gospel, the power of Christ, which was in me.  
Man in this sense is but the Garment, and God is the Person, that comes clothed with this garment.  
While we call any man Master, or Father in this sense, we do, as Thomas; who put his hand upon the frail, the humane part of Christ, his wounds; and cried, My Lord, and my God; his eye being on the Divinity, while his hand was upon the Humanity.  
But he, that attributes any thing in Spiritual things to man in the other consideration, as he is in himself: he makes him a member of that man of sin, who sets himself up in the Temple of God, showing himself: 2 Thess. 2. 4.  
The Text being thus opened is easily divided into two parts: a Rule; Be not ye called Masters: the reason of the Rule: for ye have one Master, even Christ.   

The Doctrine.  
THe Words thus opened, and divided, afford us from both parts this one Doctrine:  
Doctr. Jesus Christ is the only Master in Christianity.  
Jesus Christ is Emmanuel, God with us, Mat. 1. 23. The Creator in union with the Creature; The Divine nature joined with the Humane in one Person; God living in the nature, and form of man: man living in the person, and power of God.  
This Christ is Lord of all, as the Scripture speaks, and so he is a Master. But I speak not of him now in this sense, as a Master in power, but in precepts: as a Master over servants, but Disciples.  
I will give you one Proof of the Doctrine, and one Reason for it:  
Proof. The Proof is that place, Matth. 11. 27. All things are delivered to me of my Father, and no man knoweth the Son, but the Father: neither knoweth any man the Father, save the Son; and he, to whomsoever the Son will reveal him. There is nothing worth the knowing but God alone. Let him that glorieth, glory in this, that he understandeth me, Jer. 9 24. There is nothing capable of being Known, but God; or by the Knowing of him first. For all other things are mere Representations of him, and relate to him. Prov. 16. 4. God hath made all things for himself: that is, to resemble him, and return to him. No knowledge can bring into your soul's substance, or satisfaction; life, or immortality, besides this. This is Eternal life to Know thee the only true God, John 17. 3. Thou art a good Christian, if thou Knowest thy God, thy Father; from whence thou camest; in whose house thou dwellest; to whom thou must return. But no man can Know the Father, except he be taught by the Son.  
Reason. The Reason of the Doctrine is the Office of Christ. Our Saviour hath a threefold Office of 

1. King.  
2. Priest.  
3. Prophet.   It belongs to him by all these Offices, to be our only Master.  
1. Christ hath the Office of a King, Psal. 2. 6. God saith, I have set my King upon my holy hill of Zion. Christ is a King of God's making, and appointing; the King of Saints; a King in his Church, which is the true mount Zion.  
Saul the first King of the Jews, was taller by the head, than the rest of his Brethren. Jesus Christ is higher by the head, than all the Creatures; his head is ever above all Clouds in the light of the Divine nature. The head of Christ is God, 1 Cor. 11. 3. Thus is Christ crowned King by the Godhead. And by this Title hath he the Law of all Truth, and Goodness in his own Breast. For he is an absolute, supreme King.  
God calls Christ, my King; a King in my likeness, in my stead.  
Therefore Moses speaks to Jesus Christ, in a Figure, after this manner, Deut. 33. 3. All his Saints are in thine hand, (to be trained up, and formed by thee, O Lord Jesus) they sat at thy feet, (as Paul at the feet of Gamaliel) they received the words from thy mouth.  
It is a Spiritual Kiss from the mouth of Jesus Christ upon the soul, that can alone set the stamp of a Truth, or a Law upon any thing there. They received the words from my mouth. Christ is our only Master by his Kingly office.  
2. Christ hath the Office of a Priest, Psal. 110. 4. Thou art a Priest for ever after the Order of Melchisedech. Some Divines tell us from the 7. of the Hebrews, that this Melchisedech was the Holy Ghost, or Jesus Christ in the Spirit, appearing to Abraham in the Form of a Man. Both are much at one. But however this be; it appears clearly from the Chapter; that this Order of Priesthood was absolute, incommunicable, immortal.  
The Priesthood, and Kingdom of Christ are both peculiar to himself. For he hath a peculiar anointing to them both, Psal. 45. 7. God, thy God hath anointed thee with the oil of gladness above thy Fellows.  
The anointing which Jesus Christ hath is the pouring forth of the Divine nature upon the Humane. This makes him both Priest, and King after an eminent, and singular manner.  
Now it was one of the Principal works of the Priest, to teach men the Knowledge of God. So you may read Mal. 2. 7. For the Priests lips should keep Knowledge, and they should Seek the Law at his Mouth, for he is the Messenger of the Lord of Hosts. This was the duty of Priests under the Law, as the Type. But this is the dignity of Christ alone in the Gospel, as the Truth to that Type. He is the Messenger (the Angel) of the Lord of Hosts.  
This is the living Spring of Knowledge, which is ever full, and flows forth upon those Souls, that hang on his lips; even the Spirit of our Lord Jesus.  
The Office, and aptness of Christ to Teach; his Communicative nature in Divine things is sweetly expressed, Cant. 5. 13. His Lips, like Lillys, dropping sweet-smelling Myrrh.  
The Appearances, and Discoveries of Christ to the Soul are those Lips, with which he Kisseth the Spirits of Men.  
Lillys are Flowers-de-luce, Flowers of Divine light. Myrrh is an Embalming spice of sweet savour, preserving from corruption.  
The Lips of Christ, his layings forth of himself to the Soul are exceeding fair with the brightness of heavenly Truths. They drop upon the Soul in the preciousness, and power of those Truths, like Myrrh, carrying the sweet savour of Life and Immortality along with them.  
This is the second Office of Christ, his Priesthood, by virtue of which he is our only Master.  
3. Christ hath the Office of a Prophet, Act. 3. 27. Moses truly said to the Fathers; A Prophet shall the Lord your God raise up unto you, from among your Brethren, like unto me. Him shall you hear in all things, whatsoever he shall say unto you. The Lord Jesus is a Prophet like Moses, because he is a Man, but unlike him, because he is God, as well, as Man. He is like Moses, because Moses was the shadow of this rising Sun, which went before him. Yet he is unlike, because he is the Sun itself.  
The name of a Prophet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Signifies two things in the Office: 1. To foretell things to come. 2. To tell forth the Hidden truths of God from the Secret of his Spirit to the Ears, or Souls of Men.  
A Prophet in the latter of these senses, is that Prophet, of which I now principally speak. And in this sense are Prophets spoken of, 1 Cor. 14. 29. Let the Prophets speak, two, or three, and let the rest judge. Ver. 30. If any thing be revealed to another that sitteth by, let the first hold his peace. Ver. 31. For ye may all prophesy one by one, that all may learn, and all may be comforted.  
A Prophet is the Oracle of God, for the delivery of Divine Discoveries to men.  
And in this sense God speaketh of Christ, Hebr. 1. 2. God hath spoken in these last times by his Son. Glorious truths laid up in God, concerning Himself, and the Heavenly estate of things are revealed first to Jesus Christ, and by him to us.  
The Lord Jesus is God-man, God and Man in Union. As God, he possesseth eternally all Divine Truths in Himself: then by virtue of the Union he draws forth these Truths out of the Depth of the Divine nature into the Humane, as it were to the top of the water, that they may be visible there.  
Divine Truths can live no where, but in the Divine nature: neither can they appear to us, but in the Humane nature. Therefore can there be a Spiritual Discovery no where, but in Jesus Christ, where he goes along with it, and carries it on in his own Person: Because in Him alone is the Union between both Natures.  
Object. But you may say, May we hear no Person in Divine things? May no man speak to us the things of God, besides Jesus Christ? Were there not Prophets before his Being in the flesh? Have there not been Prophets, and Teachers in the Church, since his fleshly coming?  
Ans. You shall have an Answer to this Objection from the mouth of an Angel, Rev. 19 10. Saint John would have worshipped the Angel, which ministered to him the revelations of Jesus Christ: But he forbade it in these words, See thou do it nor, I am thy fellow-servant, and of thy Brethren, that have the Testimony of JESUS, worship God, For the Testimony of Jesus is the Spirit of Prophecy. Prophecy is a Discovery of Divine things by a Divine light. This is that which is called a Revelation, Ephes. 1. 17. The Spirit of Wisdom, and Revelation in the Knowledge of Him, that is, Jesus Christ. And 1 Cor. 14. 30. If any thing be revealed to another, let the first hold his peace.  
Nothing can come to us in a Divine light, except it come in Christ, and his Appearance. For this is that which makes the Day in Divine things. Ye are Children of the Light, and of the Day.  
We are to take nothing for a Divine Light, a Prophecy, or a Revelation, except the Lord Jesus give his Testimony to it by his Appearance in it.  
Worship God, saith the Angel, I am a servant, who bear the Image of the Living God, which is the Appearance of Jesus Christ in me. I am no more than the Precious Stones were under the Law, on which a Light from Heaven shone forth, to give answers from God. I am only the Lantern, that carry the Light in me, which sends forth its Beams to you.  
The Prophet saith, To the Law, and to the Testimony, if they speak not according to these, they have no Light in them. Esay 8. 20. This he speaketh of the Prophets. No Light, that is, no Morning.  
All Prophecies, or Spiritual Discoveries, before Christ appeared, were, as Morning light, which flows from the Sun, though that be not yet seen itself. All since Christ are as Beams falling from his Face. S. Paul calls all Gospel-discoveries, The Glory of God in the Face of Christ, 2. Cor. 4. 6.  
Thus much for the Answer to this Objection, and the Reason of the Point.   

The Application.  
Use 1 FOr Humiliation. Right Honourable, Can you weep with your Saviour one hour? You have set this Day, and many; your Saviour hath set this Year, and many such Years apart, to this end.  
Long did our Lord Jesus pipe to us with the sweet sounds of Peace, Plenty, Pleasures: But we danced not to the Music of his Love. Now he hath long wept to us, he comes forth clothed with red garments, riding on the pale horse of Death in the midst of us. If we now mourn not to him, it is a Rebellion, as the sin of Witchcraft; it is to make merry with Devils, and exalt ourselves with Lucifer.  
My Lords! If a sense of your Saviour's frowns, and the sorrows of your people have wrought your souls to a mourning temper, I humbly beg two things of you; One, that you would mourn seriously; the other, that you would mourn spiritually.  
1. Mourn seriously. The Lord Jesus is our Master, He sets us serious Lessons of Sorrow.  
Let us raise our Spirits to their Watchtower, to a wakeful temper. What do we now see? The Lord Jesus making three Kingdoms in a view, as three Wine-presses, Himself treading them; where the Grapes are men; the Wine, the precious blood, and the dear lives of many thousands of men.  
Yet his anger is not turned away, but his hand is stretched out still.  
Still he seems to be gathering together under his feet the remaining Clusters, to tread them into streams of blood, till there be none left; till the dry land of Peace, or Hope, be no more to be seen; but a deluge of blood swallow up all.  
But, What do we see? The Lord Jesus making three Kingdoms as Bottles, filling them first with the wind of Vanity, and Pride; then with the Wine of their own Fury, and his Wrath; so dashing them in pieces one against another, till they become as broken Potsherds.  
Yet his anger is not turned away; but his hand is stretched out still.  
Still he seems to be hissing for a troop of fiercer spirits from the dark, and fiery corners of hell below, to enter into these Potsherds; that they may make a more confused, and crueler War, each with other.  
Are these things Dreams, and Fancies? or are they seriously thus?  
We read of a Law, which God made among the Jews, Levit. 23. 29. that if any one afflicted not himself on a solemn day of Humiliation, that soul should be cut off from his people. O God let not this curse fall upon my Spirit, or upon any Spirit here present this day; to be so far cut off from being a living member of Jesus Christ, or a natural member of his native country; as to mourn, but in show, or slightly now; when the Lord Jesus riseth upon us in such a Cloud of deep, and real Sorrows.  
If any man at this time, regardless of that storm, which he sees in his Saviour's face, or of the sufferings of his Brethren, shall make himself red with Wine, and Laughter; when Jesus Christ is red with anger, and blood; is it not, O God, because thou hast made the heart of that man fat for a sudden Slaughter? Let us then mourn seriously.  
2. Mourn spiritually. Imitate Jesus Christ, make him your Master this way in your Griefs.  
We read of him, Mar. 14. 33, 34. He began to be heavy, and sore amazed. And he said, My soul is exceeding sorrowful, even unto death. Alas our Brethren! our Country! ourselves! our Saviour! Shall not the wrath of the one, and the sufferings of the other, make us sore amazed, and exceedingly heavy, unto death, even the death of all our fleshly delights?  
It is witnessed of Christ, 1 Pet. 3. 18. He was put to death according to the flesh, and quickened in the spirit. S. Paul teacheth us, 1 Cor. 5. 5. that, after the same example, every Humiliation should be for the destruction of the flesh, and the saving of the Spirit.  
Who calls himself a Christian? and yet can forbear in these times to sigh forth such language as this: Lord Jesus! thou art our Master, we will learn of thee, to die with thee. Make thou these Calamities, which our eyes see, our ears hear, our hearts feel, and fear on every side of us, to be our Crosses, set up by thy Cross; on thy right hand, like that of the good Thief. We have had power, pomp, pleasures after the flesh: But now let all these languish on these Crosses, till they bow down the head; and we give up the Ghost of all earthly strength and hope. Thus we will die, and our death shall be sweet unto us, as the Spring of a better, and more blessed life.  
My soul! breathe thou forth thy griefs, and fears into the bosom of thy JESUS, after this manner: My dearest Lord! All these miseries round about me, shall be thy Cross to me. Here will I lay me down on this Cross, in thine arms, who hast been crucified upon it before me. This shall be my rest in the day of trouble: For here will I lay me down, and die, for ever to the world, that I may rise again in thy bosom to a new hope; to sweeter, and surer Joys.  
But, for what shall we mourn? We read in the Gospel of a people, that said of Christ, We will not have this man to rule over us. For this the Lord Jesus determines to go up, and slay them.  
Have not we refused the Lord Jesus, for a Master, to rule, and guide us? Is it not for this, that he hath made these slaughters upon us?  
Let us try ourselves concerning these four Masters, Out Humour; Our Lusts; Our Passions; The Examples of men.  
1. Our Humour. God complains, Esay 52. 3. My people have sold themselves for nought. How often have we sold ourselves, our souls, our Saviour for nought, for a Humour?  
Let us think, and weep; that many a time the Lord Jesus hath dropped upon our souls the precious discourses of life, peace, and immortality, like the dew from the womb of the morning, that is, from the eternal Fountains of light, and truth: Yet we have cast it off, without consideration, merely because our Humour lay that way, to be careless of these things.  
O stiffnecked spirits! Jesus Christ hath come to us, eating, and drinking, that is, filling himself with immortal strength, and truths, with divine sweetness, and joys; that he might flow forth on us, and feed us with the same bread, and wine of Heaven.  
O hardhearted Spirits! He, who is the Beloved of God, the Beauty of the Godhead comes to us, neither eating nor drinking; but weeping and dying; testifying the greatness of his love by the greatness of his sufferings; teaching us to hide ourselves from griefs, and death in his wounds, and through them to pass into Paradise.  
Yet, we suffer all this to run waste, making no entrance into our ears, or hearts; and that for a weak, empty Humour, for an inclination without reason; because we are listlesse to such things, and have no pleasure in them.  
But now let us fall down before Jesus Christ, and say, Lord! thou art the Wisdom of the Father. None Teacheth like thee. Thy love, and wisdom have overcome me. Many Masters, many Hamours have reigned over me, besides thee. But I bring my stiff neck to thee with a halter upon it; till thou please to take it off; and put on thy yoke, which is light, and easy. I bring my hard heart to thee, and lay it broken at thy feet; till thou gatherest it into thy breast, and make it whole there.  
2. Our lusts. These are our second Masters. Psal. 12. 13. God saith of Israel, I gave them up to their own hearts lusts. And then afterwards, O that my people would have heard my voice!  
Lust's lead us away from Jesus Christ, and suffer us not to hear his voice.  
Let us try ourselves concerning this thing. What in all the course of our life hath put us on the frequentest, or chiefest actions of our life? Have the Spiritual appearances of Jesus Christ within us, conspiring with his Word before us, been the Oracle, with which we have consulted? Or have our lusts prompted us, and thrust us on?  
Have our eyes been upon the Eye of Christ to guide us; or on some Wedge of gold, or the Babylonish garment of some power, office, or honour?  
What is it in the great action of this Reformation, that hath put us to travail so far about by the way of the Wilderness, of a War? to meet with so many fiery Serpents? What is it, which now hath cast us into this fear, that we shall waste a weary life, and drop our Carcases in this Wilderness, before we see the Land of Rest?  
Have we not loathed Manna; and lusted after Quails? We have found no Savour, or Relish in the discoveries of Beauty, Sweetness, Rest in the Spirit, and Person of our blessed Saviour: But have been longing for the Bravery, Ease, and pleasures of the Flesh.  
Do we thus requite Jesus Christ? He hath spared no loss, trouble, or pain, to make his way to us, to make known Himself, his Father, and the Glory of Heaven to us.  
Yet now every motion of Ambition, Vanity, Covetousness, or foul Desire, hath more power to persuade with us, than the Life and Death of Jesus Christ, than all his Words, Tears, and Blood.  
Let our Saviour speak by his Providence, as loud as Thunder; let him speak by his Promises with the tongue of an Angel, to our ears and affections; let him speak by the power of his Spirit, with the voice of God to our Spirits; we cannot hear him. But let a Lust whisper only from out of the ground of our sensual part; we hear it with ease and speed.  
Shall we not be ashamed, and grieved for these things?  
3. Our passions. You have an admonition from the Apostle, Ephes. 4. 27. Let not the Sun go down upon your wrath: To that he adds, ver. 28. Neither give place to the Devil. Passions are Devils come up into our spirits, with the fire of hell burning hot upon them, and flaming from them.  
These are unclean Spirits, which for the most part haunt the high places of Power, and the desolate places of War.  
When Passions are loud, God himself cannot be heard by the best men; as we see in the example of Jonah.  
What grief is it to think, that we should refuse the Prince of Peace for a Counsellor, when we take our passions in his stead? that Jesus Christ should come with his wounds upon him, and not be able to quench the heat of our inflamed blood with his blood, that was poured out for us? that Jesus Christ should come with all the joys of heaven upon him, and not be able to put out the hellish fire flaming in our hearts, by these heavenly Beams? that he should unbosom to us all his consolations, and yet not assuage some carnal grief in us?  
O how deep a wound doth this make, if the time have been, when Jesus Christ in our souls hath been heard to say, Spare; when our Passions have cried, Ruin, Kill; and have been obeyed!  
It is good for us to take words to us, and pray, Lord Jesus! thou canst make this Heathen, this Rebel, my Passion, thy Captive. Thou canst cut her nails, and hair, thou canst take off her earthliness, and extremity. Do this, and then make her thy Spouse. Let my Passion be subject to thee, bear thy Image, bring forth to thee the fruit of a true repentance, and humiliation for my Passion. O! that anger, grief, revenge, which have been as the fire of hell upon my heart, may hereafter be as fire upon thine Altar to make my heart a Sacrifice to thee.  
3. Examples of men: This is the third Master. We read, that all the world wondered after the Beast, Revel. 13. 3. The Power of Man is a Beast: the Glory of Man is a Whore. Which of us hath not worshipped this Beast, and taken his mark upon us? which of us hath not committed fornication with this Whore, and bred up children of adultery by her, while we have received opinions, or engaged in actions, as they have had the stamp of some persons, or party, which hath been the most, the most potent, or the most excellent in our esteem?  
Are not the greatest part of all cases of Conscience in Church and Commonwealth thus ruled?  
Have not the faith of Christ in respect of persons, saith S. James, c. 2. v. 1. The Apostle lays the weight of his Argument on a Contradiction clearly employed.  
That is not the faith of Christ, which we have in respect of persons, but the faith of men.  
If any one among us would take an impartial account of those Principles, which his head hath taken in, or those paths, in which his feet have trod; and would set, as sheep at his right hand, those, which he hath had commended to him by the life of Christ bringing them forth from his Word in his Spirit, and confirmed to him by the clear light of Christ shining in them upon his soul: and then set as Goats on his left hand, those, which have manifestly, or insensibly prevailed with him, because they have the Inscription of Man's power, or Image of Man's Glory upon them: how few would the Sheep be with the most of us in comparison of our Goats?  
But hath God the Father sealed any man with the Brightness of his own Glory, to be an Author of Truth to us; as he hath done Jesus Christ? Him hath the Father Sealed, John 6. 27. Hath any man sealed his Truth, and Faithfulness to us, by his blood, as Jesus Christ hath done? was Paul crucified for you? 1 Cor. 1. 13.  
Let us be ashamed of this double neglect of our Saviour, and our Souls; of our Saviour, that we have thrust him out of His chair in our Spirits, and set up Man in it: of our Souls, that we have made a man, who is a slight, and vanishing Shadow; our Master, and Measure; when we reject Him, who is the eternal Image itself, of all Truth.  
Let Heaven blush, let the Earth tremble; if men blush, and tremble not at these things.  
God is come down into our shape, our Saviour comes down into our Spirits, to instruct us, and show us what is good. And we will have none of our God for our Guide, but our fellow-wormes, which crawl on their bellies upon the same earth, and feed upon the same dust with ourselves. The Clouds are a covering between Him and us, that we cannot learn of Him.  
He, who is the Image of God would shine upon us, and go before us in his Glories, as a Pillar of clear, and sweet Light. But He shall not rule over us. Our lusts shall lead, and our Passions drive us. We savour, and relish these things. But the light of Christ is too mysterious, high, and glorious for us; we cannot see, or follow it with our eyes.  
Jesus Christ hath put himself out of the bosom of the Father, into the hand of men, death, devils, to make known to us the things of our peace, hope, desires, and happiness. Yet we stop our ears without consideration, whether he speak right things, or no; whether it be reason to refuse, or receive his words; being carried to it only by an humorous carelessness.  
Have you any sense of these things? I believe, I know, you have, if you have any sense of your Saviour.  
I have two sad words yet to speak for a double close to this Use.  
1. Close. These refusals to hearken to the Lord Jesus, have been the ruins of these Kingdoms thus far. I entreat you to read a few words with me from the Psalmist, Psal. 81. 13, 14, 15. O that my people had harkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies: but their time should have been for ever.  
Saint Peter teacheth us, 2 Pet. 1. 1. that no Scripture is of private interpretation; but hath an universal concernment for all estates, and times.  
I now pray, that each of us had a spiritual eye to see, a spiritual ear to hear spiritual things. Then should we see Jesus Christ hover in his Spirit over these Islands; we should hear him making this lamentation over them in his own language:  
O that the Princes and people of these Lands had known me in my secret ways of converse with the spirits of men! O that they could have heard, and would have harkened to what I have spoken by my appearances in the depths of their souls! O that the Rulers and people of these Nations could have seen that path, which I have pointed out to them from heaven, by my light, invibsile indeed to fleshly eyes, but visible to the eye of Faith! How soon would I have subdued their enemies, and enmities? But their righteousness should have appeared as the Sun: the time of their peace should have already been, and have been for ever. O that when I had spoken of the Law of my lips, and the Light from my face; these had not been, as strange things to them! But now they have walked, as men, and taken to themselves the counsels of men. For this their fears are increased, their troubles are multiplied, as the waves of the sea. For this paleness is upon every face, bitterness upon every tongue, upon every heart a sad expectation of greater evils yet, of those days, when the Cities, that yet flourish, shall be laid waste, and a blacker, a more overflowing storm shall sweep away all those comforts, that have been hitherto left them.  
Let us stand, and first look backward on so much of this our day of visitation, as is already past, which hath been a day of blackness, and clouds. Then let us look forward upon the evening more terrible, and full of horror, which is too likely to conclude this Day. Let us say, Because we have followed our own counsels, and not our Saviour's; we have brought all these evils upon these Kingdoms.  
Let our hearts within us say this, then let them break, and die, that Jesus Christ may revive them.  
This is the first Close.  
2. Close. Because we have been no sooner, no more humbled; our calamities are grown greater. Give me leave to pick some sad passages out of that thundering Chapter, Levit. 26. 21. If ye will not hearken unto me, ver. 16. I will do this unto you, I will bring upon you terror and consumptions. ver. 18. If ye will not for all this hearken unto me, I will punish you seven times more. ver. 19 I will break the pride of your power. ver. 20. Your strength shall be spent in vain. ver. 21. If ye walk contrary unto me, and will not hearken unto me, I will bring seven times more plagues upon you. ver. 23. If ye will not be reform by all these things, ver. 25. I will bring a sword upon you, (to avenge upon you the quarrel of my Covenant:) When you are gathered together within your Cities, I will send the pestilence among you, and you shall be delivered into the hands of your enemies. ver. 27. If ye will not for all this hearken unto me, ver. 28. Then will I walk contrary unto you in fury. ver. 29. You shall eat the flesh of your sons, and the flesh of your daughters.  
These are words to make the ear of Man tingle, and his heart ache. Why are all these dreadful menacings? For this, If ye will not hearken to me; if ye will not be reform by former sufferings.  
It were happy, if each man of us, when he comes home, would retire into his Closet; or presently retire into himself, and say, Hath the Lord made so many breaches upon these Lands, and so few upon my heart? Must he bring a Kingdom to absolute ruin, before he reach my heart, to break the pride of my power, wisdom, honour, and confidence? Must I be brought to the extremity of public evils, to the end of the Creature, before I will be brought to the end of my wits, to meet with Jesus Christ, that my eye may see my Teacher?  
We have the story of a dream, which Nebachadnezzar had, and the Interpretation which Daniel made of it, Dan. 4. Part of the Interpretation is expressed ver. 23. They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall wet thee with the dew of heaven, and seven times shall pass ever thee, till thou know, that the most High ruleth in the Kingdom of men.  
I say in our case, as Daniel said to the King, This dream be to our enemies, and the Interpretation of it to those that hate us.  
Yet I very much fear, lest we be driven out of all form of a Commonwealth, into a Wilderness of Confusion; that our nails will grow longer, and sharper, like the claws of birds of prey; that our hair will turn into feathers of flight, and fury; that we shall have our dwelling among beasts, not men; that seven times more will come upon us, to wet us with the displeasure of heaven; before we know, that the most high God, the Lord Jesus, hath wisdom, and might, that his hand disposeth of the Kingdoms of the earth, his lips alone utter knowledge, and discover truth to Man.  
Do we not yet groan for the plague of our hearts, that they are so long so hard? Do we not cry, O the slowness of our hearts to know the voice of our own Shepherd, and to receive the teachings of the Lord Jesus!  
Shall we now all join with an unutterable, and irresistible groan to ask one thing of our Saviour? even this: That we may be ever in thy Temple, O Jesus! Thy presence makes our souls thy Temple: That we may be still beholding thy face, and still searching out thine appearances within us, to make these the men of our Counsel.  
Thus much for the first Use, which is for Humiliation.  
Use 2 For Information. Christ is our only Master in Christianity. There is then no testimony, on which we can build our Religion, our Belief in Divine things; save only that Testimony of that most high Spirit, which is God, and Christ shining in our Spirits.  
It is one of the names of Christ, Revel. 1. 5. The faithful Witness. It is his Prerogative, as to be King of Kings, so to be the Witness of Witnesses. Every Testimony is so far to be believed, as it hath him testifying to it, and in it, who is the faithful Witness.  
It is only the greatest Light, the Light of the World, the Spirit of Jesus Christ, that can enlighten, and inform us in the greatest things, which are the things of God.  
The whole world, especially the Christian part of it, is filled with violent, and voluminous Disputes, concerning this thing: What should be the Rule of our Faith, how we should distinguish the true Religion from the false.  
There are five Competitors for this Mastership over our Spirits: 

1. Reason.  
2. The Authority of the Church.  
3. Miracles.  
4. The Letter of the Scriptures.  
5. The Spirit.    
We will briefly examine all these, each apart by itself.  
1. Master, Reason. This itself needs a Master. For it is corrupted, and depraved in all Mankind. Where then shall we find right Reason? Who shall refine, and define it? By what light shall we discover? by what fire sever the silver from the dross; Reason from the irregularities and corruptions of Reason?  
Who can draw a clean thing out of an unclean? saith the Scripture. And natural Reason itself in its Philosophy testifies, That nothing can bring forth itself out of Power, or Potentiality, into act; out of an imperfect state into perfection.  
Saint Paul determines the state of Nature and Reason. Rom. 3. 12, 13. They are all gone out of the way. The path of Reason was their way. Their throat is become an open Sepulchre.  
The inward parts of Man are now no more a Temple, in which Reason sits in its purity, and Power, as the Image of God, giving forth its Oracles: but a Grave, in which the dead, and rotten carcase only of Reason lies, without any true light, or life.  
But Reason at first, in its height, was not, could not be a suitable, a sure Judge in Spiritual things.  
1. Reason at best is no suitable Judge in spiritual things. There must be a proportion between the faculty and the Object to unite them. Reason is but a humane light: Spiritual things are Divine. Reason is a natural Power: Spiritual objects are Supernatural; of another rank, and kind.  
Spiritual things are spiritually discerned, 1 Cor. 2. 14. Can Sense, which is the light of Beasts, trace the workings, and flights of Reason in her Contemplations; or discern the things of men? Can we see a soul, or an Angel by the light of a Candle?  
Divine things must have a Divine light to discover them, a Divine power, and principle to comprehend them.  
2. Reason at first was no sure Judge. It never was infallible. It was deceived. It may then be so always. If it were again perfect, it might again be deceived.  
Man being in honour continueth not, but becomes like the beast that perisheth. Psal. 49. 12. The rectitude of Reason, was the Image of God, the Crown, and Glory of Man. By this he grew up straight in the midst of the Creatures; uniting them, heightening them all by a Harmony into the same Image. So he subdued them to himself, himself with them ascended into, and rested in the Divine Image.  
Thus Man was the true Orpheus with his Divine Hymns in the midst of Beasts, Trees, and Stones dancing to his Music.  
But vain Man continues not in this Honour. Reason proves a degenerating thing. It is quickly tempted, easily overcome; so it sinks downward first into a brutish, than a devilish state.  
Reason was the glittering, and circling Serpent in Paradise, more subtle than all the beasts of the field, or, subtle above all the beasts of the field, Gen. 3. 1.  
Yet this Serpent was the first seat, and instrument of that deceit, by which the Devil ruined our first Parents.  
But, if Reason were undeceived, uncorrupt, and should remain so; yet could it give us no assurance. For it is a derived, subordinate Principle.  
Reason may indeed be considered in a twofold state:  
1. State; As Reason is supreme in God. So it is no other than Jesus Christ. For He is the Image, the Harmony, the Light, the Truth, the Wisdom, the Word, the Reason of God.  
John 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God. Instead of Word you may read Reason, as properly, according to the Greek: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reason; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Speech. Christ is that Reason, in which all things are knit together, and appear to God; that Reason, by, and for which God made all things.  
Reason in this sense is the Spirit. For Christ, and the Spirit are One; not two Masters, but One.  
2. State: as Reason is subordinate in Man. Thus it is a distinct Master, and Light from the Spirit. In this sense we have hitherto spoken of it, and do so still.  
Upon this ground we say, that Reason in Man, if it were pure, and could abide so, could have no full assurance in itself, could give us none; because it is a derived, subordinate Light.  
It is subject to another, and depends upon another above it. So it cannot have any Certainty, or perfect Clearness, but in that other Light. Neither can it establish us in any Certainty, but as it holds forth that other Light in itself.  
That was the true Light, which lighteneth every man that cometh into the world, saith Saint John of Jesus Christ: John 1. 9 Reason hath so much of a true light, as it hath of Jesus Christ in it.  
Reason in Man is an inferior Light, and therefore imperfect.  
If we receive the Testimony of Man, the Testimony of God is greater, 1 Joh. 5. 9 As God is above Man, so is the Prinple of Light, by which God sees, which is His Son, and Spirit, above that Principle of Light, by which Man judgeth all things, which is his Reason. For this is the Testimony of Man his Reason; this is the Testimony of God His Spirit.  
So far then, as the Light of Man falls short of the Light of God; it must of necessity fall short of perfection; have a negative, though not a privative want: be mixed with darkness, uncertainty, doubt, fear. Though these in innocency were tempered with their contraries, reduced to a harmony; and so had not deformity, or torment: yet even then the morning of light, and the evening of darkness made the day of man's knowledge.  
God is light, and in him is there no darkness, 1 John 1. 5. Reason at first, at best is but a Twilight.  
This is Reason in Man, an inferior, imperfect, dependent Principle; unsuitable at best to Divine things; unsure at first, apt to be deceived; deceived; now depraved in all men.  
This is that, which at first betrayed us, and cast us out of Paradise: shall we trust it now, when it is corrupt? can it now bring us into Paradise again?  
We have examined the first Master, and found him unfit for the School of Christ. Let us now try the second.  
2. Master. The Authority of the Church.  
What do you take a Church to be? A Combination of men? If you cannot trust your own Reason, or that of another man; because Reason hath a worm at its root, is adulterate in its Principle: O then do not trust your fowls, your immortality to a Council of all mankind, if it were met together in one. For all men are acted by the same Principle of Reason.  
In vain you worship me, teaching for Doctrines the Traditions of men; saith Jesus Christ.  
Obj. But you will say, A Church is a Communion of Spiritual men in the Spirit of Jesus Christ.  
It is the Unity of the Spirit, that binds men up into a Church. Keep the unity of the Spirit in the band of peace. Ephes. 4. 3.  
It is the presence and power of Christ, who is the Image, and glory of God, that gives to any the Authority of a Church. I am with you to the end of the world, saith our Saviour, Mat. 1. 1. Paul saith, 1 Cor. 5. 4. In the name of our Lord Jesus, when ye are gathered together, and my Spirit, with the power of our Lord Jesus.  
Thus he describes a Church-meeting by the Name, which is the Discovery, and the Power of Christ upon them.  
Answ. If it be the Unity of the Spirit, and the Presence of Christ that make a Church; then is it the Appearance of Christ, and his Spirit through any sort of men, that must discover the true Church to me, and distinguish them from every false, and pretended one.  
I will know, saith Saint Paul, not the speech, but the power of such, 1 Cor. 4. 19 For the Kingdom of God (that is, the Church) is not in word, but in power, (that is, in the power of Christ working with them,) ver. 20.  
The woman is the Glory of the man, saith Saint Paul. Christ is my Master. The Church shall be my Mistress, so far, as she is the Spouse of Christ, his Image, his Glory.  
I then submit myself to the authority of the Church, when I submit myself to the Appearances of Christ, and the manifestations of his Spirit in any society of men.  
See how S. Paul, as an Apostle, in whom the authority of the whole Church lay, commends, and justifies himself.  
2 Cor. 3. 1. Need we Epistles of Commendations to you, or from you? ver. 2. Ye are our Epistles written in our hearts. ver. 3. Ye are manifestly declared the Epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the living God, not on tables of stone, but on hearts of flesh.  
These are the Commendatory Letters, which a true Apostle, the true Church carry about with them: these are the Commission, by virtue of which they challenge their authority: The Epistle, that is the Gospel, that is the Discovery of Christ shining thorough them into the hearts of men by the Spirit.  
These are the only life, power, authority, discovery of the true Church; the Manifestation of Christ; and the Ministry of the Spirit to the hearts of men.  
We read Gal. 4. 25, 26. of two Hierusalems', one above, the other below, that now is, subject to temporary appearances in this world: or, that now is, whose time is now, whose being, and glory is of this world.  
These are the Two Churches; one in the outward form; the other in the Spirit.  
To be subject to the Jerusalem below, to the Church in the outward form for the outward formes sake, is a bondage. For that Church is in bondage with her children.  
This Church is but our Mother-in-law.  
The Jerusalem which is above, the Church in the unity of the Spirit is the true Mother of us all.  
That Church is our right Mistress, which is our true Mother. This is the Mount Zion, that cannot be touched, that is not obvious to sense, or subject to a carnal discerning. Here is the great Congregation of the firstborn, the meeting of all good Spirits in this one Spirit: Heb. 12. 18, 22, 23.  
To be subject to the authority of this Church, is to be truly free. For this Church is seen only in the Spirit, and in that Spirit justifies herself. This Spirit is the seal of the living God upon her.  
Thus the Authority of the Church is none, or 'tis that of Christ, and his Spirit in her.  
3. Master: Miracles. Divines distinguish between Mirandum, and Miraculum, a thing to be admired, and a Miracle.  
That is to be admired, which is unusual, or unknown; which proceeds from some unwonted, or undiscovered cause in nature.  
That only is a Miracle, which is above Nature, which transcends the course, and power of Nature; which hath the Divine Nature putting forth itself in the vigour of its abstracted Being.  
You have Miracles described, Mark 16. 20. They went forth, and preached, the Lord working with them, and confirming the Word by signs following.  
That only is a Miracle or a sign from heaven for confirmation of the truth, which hath the Lord Jesus working, and appearing in it jointly with some creature.  
There is no way of confirming the Appearances of Christ, but only by the multiplying of those Appearances.  
How then shall I know, which is a Miracle? I must have a Spirit large, as the sand of the Sea, that can put a Girdle about the whole Compass of Nature, in her widest extent. I must fathom her in the utmost of her Power, before I can say of any thing, This is supernatural, this is a Miracle.  
Or else, he that saith, He sees a Miracle, must say, he sees God as he is above all creatures, coming down in his own likeness, into some particular Creature, and making a change of it, by that Discovery of himself in it.  
The waters saw thee, O God, and were driven backward, saith the Psalmist of the Miracles wrought in the passage of the Children of Israel out of Egypt.  
No man can discern a Miracle, till he discover God, which can never be done, but by the Eye of God in the Soul of man.  
Jesus Christ is the Head-miracle. For in him first the Face of God is seen in union with the Creature, as in a glass. Each Miracle is the same Appearance over again in several shapes, as the same Soul, which shines out in the Head, showing itself in the various Members, and parts of the body.  
Therefore is the Working of Miracles, a Gift of the Spirit: and the working of a Miracle is by the faith of Christ, 1 Cor. 12. 9, 10. Mat. 17. 20.  
But let us pass from Miracles to the Letter of the Scriptures.  
4. Master: Letter of the Scriptures. Nothing is to be said of these, but reverendly. They are to be set below the Spirit alone.  
It is in comparison with this Spirit, that themselves undervalue themselves, and testify of themselves these things.  
1. The Scriptures in the Letter are Dead.  
But now we are delivered from the Law, that being dead, wherein we were held, that we might serve him, in the newness of the Spirit, and not in the oldness of the Letter, Rom. 7. 6.  
The Law, and the Letter are every where made of equal dignity, power, and extent. Both, as they are alone, are old, and dead.  
The Scriptures thus taken signify nothing, except you bring some living Power, or Principle to them, to quicken them. Lay them before a dead man, and they are, as dead, as he.  
2. The Scriptures in the Letter are Killing. 2 Cor. 3. 6. The Letter Killeth, but the Spirit quickeneth.  
The Letter of the Scripture Kills two ways, by confounding, and condemning us. It hath so much darkness upon it, so much difficulty in it; it is subject to so many disputes, to such variety of interpretations: that it troubles, and distracts our Understanding, making it able to see nothing, to settle no where.  
This indeed is the proper end, and best effect of the Letter, to put out quite all our Light, that we may wait for a higher Light from Heaven, which may restore the Letter without us, and Reason within us, as by a Regeneration.  
Saint Paul saith, I by the Law am dead to the Law: Galat. 2. 19 Happy is he, who can say in like manner, I by the Letter am blind, and dead to the Letter, that the Spirit may shine thorough the Letter upon me, and fulfil the law of the Letter in me.  
3. The Letter of the Scripture is an Outward thing.  
Rom. 2. 1. Saint Paul teacheth us, that he is not a Jew, who is one outwardly, in the Letter: but he that is one inwardly, in the Spirit.  
The Letter, and the Spirit are opposed, as inward, and outward. The Spirit is called a Sword, Ephes. 6. 17. The Scriptures are the Scabbard, in which that Sword is laid up, and out of which it is drawn.  
The Spirit in the same place is called the Word of God. This is the inward Word, the Scriptures are the outward.  
The Spirit is a Person: the Scriptures are a Garment fitted to that Person, and receiving their warmth from him, before they can give any to us.  
Yet every Principle, and Power of falsehood, as well, as truth can clothe itself with this Garment. He is not a Jew, that is one outwardly in the Letter.  
Each Principle, and Spirit makes the Scriptures appear to itself in its own Likeness. Spiritual wickednesses can set themselves up in the highest places of Scripture.  
4. The Scriptures in the Letter are but a Shadow.  
The Law having a Shadow of good things to come, but not the very Image itself, Hebr. 10. 1. I have already said, that the Law, and the Letter are much one thing.  
The Person of Jesus Christ in the Spirit is the Image itself of all good things. The Scriptures are the Shadow, which this Image casts from itself in the Light of the Spirit.  
All creatures are Shadows of those good things, which are in God, and Christ. The Scriptures are the largest, the exactest, the nearest, the best Shadow; and such a one, as is rightly seen only in the Eternal light of Christ. It vanishes into a confused spot, when he withdraws; and is clear again, when he appears.  
Saint Paul puts Timothy in mind of studying the Scriptures; but then lest he should mistake them, he gives him this Universal Caution, 2 Tim. 3. 19 Knowing that every Scripture is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by inspiration of God.  
Unhappy is he, that trusts himself to any thing, as Scripture, any further, than it carries a Divine inspiration, the breathe of God, or his Spirit along with it.  
That is Scripture, which is the Word of God: and that the Word, which is in union with the immortal Word. This Word hath the words of everlasting life, John 6. 68  
I will conclude this particular head of the Scriptures, with an Answer to an Objection, which the Papists make against us. So shall we fall upon the last Master, the Spirit.  
Object. They say, we run in a Circle, while we make not the Church the ground of our belief. For we pretend to Know all things by the Scriptures. But, how the Scriptures? by the Spirit. And, how the Spirit? by the Scriptures. Thus we run round.  
Answ. But if a man say, he converseth with my body by my soul, and with my soul by my body: doth he run in a circle, or speak vainly? No: for both are true in a distinct, and proper sense. The Body is the appropriate, and immediate Instrument of the Soul: the Soul is the Breath that fills that Instrument, and gives it a distinct sound.  
The Spirit quickeneth. As the Humane nature to the Divinity of Christ: so the Scriptures are a kind of Incarnation, or as a Body to the Holy Ghost, which alone is their proper Soul.  
The Scriptures are the material object of our Faith; the Spirit the formal; both the ultimate, the last object in their kind.  
The Truths, which I am to believe, lie in Scripture, as Colours in the wall, or in a Picture. The Spirit is, as the Light. I see the coloured wall by the Light, for that enlightens it, actuates its shape, and colours, brings them, unites them to my eye▪ enlightening, and actuating that also. I see the Light by the Wall, for it reflects, and directs itself from that to my eye.  
So the Spirit, and the Scriptures, as Light, and Colours on a Picture are mutually seen in, and by one another; without any Maze, or endless Circle.  
Thy Word is a Light to my feet, and a Lantern to my paths, saith David, Psal. 119. The Eternal Word in the Written Word is the Light in the Lantern.  
The Scriptures are my Spectacles, though the Spirit of Christ be my Light, or my Eye; and his Person, the Word which I read.  
My God Let me not want thee in the Humanity, while I am a Creature. Blessed Spirit! let me enjoy thee in the Scriptures, while I am in the flesh.  
5. Master, the Spirit. This is the Christ, the true Master, 1 Tim. 3. 13. Great is the mystery of godliness, God manifested in the Flesh, justified in the Spirit.  
The Spirit is God, and Christ in their Divine appearance, as they are invisible to carnal eyes, pure, simple, perfect in one.  
All Flesh is a Manifestation of God; and each Manifestation, which is not the Substance itself, is but Flesh.  
The Spirit, that is, the Spiritual appearance of God in Christ, tries, and justifies, or condemns all Appearances of Truth or Falsehood.  
This is the only Judge, at whose Bar every Manifestation of God in the flesh receives its Justification; even the Spirit. The Lord Jesus is that Spirit, 2 Cor. 3. 17.  
1 John 5. 6. The Spirit is Truth, that is, the Highest Truth.  
Reason saith, There must be One, there can be only One first, and last Truth, from which all Truths primitively derive themselves; into which they all ultimately resolve themselves for certainty, and evidence.  
Reason saith, This Truth can be no other than the Highest of all, the only true God, as he is, in his own Spirit, and Spiritual appearance.  
Thus the Spirit, which is above Reason, and can reveal itself at pleasure without Reason, is witnessed to by Reason.  
This Spirit is the most high God. This God is our Jesus, as he stoops into our Natures, as he puts forth himself in our Persons to become the Fountain, the Glass of truth, love, life, joy within us.  
This is He, who calls to our fluttering, wand'ring Spirits, and points them to himself, and saith, Here shall be your Rest, build your nests on this Rock.  
His Name is, I am that I am. I am Certainty. I am Truth. All other things are so far certain, and true; as they have a Certainty, and Truth in him; being comprehended in his Appearance; or carrying forth his Appearance in themselves.  
Come then all, that hunger and thirst after Truth; sit down at the feet of this Master, as Mary did.  
There are many Objections made against these inward Teachings of Christ by the Evidence of the Spirit.  
1. Object. How shall I know this Spirit?  
Answ. If you ask me, how you shall see other things: I answer; by the Light. But if you ask me, how you shall see the Light: I have nothing to say, but the same thing again; by the Light. That which makes manifest is Light.  
The Light comprehends the object in itself, flows with it into my eye, unites itself to my eye, informs it immediately with itself, and with all shapes, and colours in itself.  
Thus if you ask me, how you shall know Divine things: I answer; by the Spirit. But you reply; how shall I know the Spirit? Still I answer; by the Spirit.  
'Tis the rule of School-Divines, when you come to objectum, quo; sistendum est: when you come to the first Principle of seeing, or knowing; you must stop there. For that discerns, and judges all; but is discerned, and judged only by itself.  
Saint Paul joins them two: a Spirit of Revelation: and the opening the eyes of our understanding, Ephes. 1. 17, 18.  
2. Object. But how can this be, seeing my Soul knows not this Spirit, hath no sense of it, no suitableness to it?  
Answ. Saint John satisfies you in this doubt, 1 Joh. 5. 20. The Son of God is come, and hath given us an understanding, that we may know him, that is true.  
Look upward to the Mountain of the Godhead, from whence Salvation comes. Jesus Christ will come by his Spirit into your Spirits; he will come as an uniting, quickening, informing, transforming Spirit into your souls.  
He will give you an Understanding to Know him, a Will to Love him, a Power to Abide in him.  
Jesus Christ comes to a man, as Life from the dead; as Eternal life spreading itself through the Soul.  
3. Object. How shall I judge of this Spirit in another man?  
Answ. Saint Paul replies, Rom. 14. 14. Who art thou, that judgest another man's servant? that is, a man in his relation to God. He hath a Master of his own, to whom he stands, or falls.  
Do, as the Father hath done, leave all judgement to the Son, to his manner, and measure of appearing in thee.  
So judge not, that ye be not judged. Judge not the Spirit by carnal Principles, lest you be judged as evil doers, and busybodies, by the Spirit.  
4. Object. Men may deceive themselves, and abuse the world under this pretence, saying; I have the Spirit.  
Answ. What hath this Objection peculiar in the case of the Spirit? The Jews cry up The Temple of the Lord, to cry down the Lord of the Temple.  
May not men pretend falsely to Reason, Miracles, as well, as the Spirit?  
May there not be Apocryphal Scriptures, as well, as Apocryphal Spirits? false Churches, false Christ's, and false Gods?  
What strange thing is there in this? Hath not Saint Paul determined the state, and manner of men universally in the world, so far, as they are not in Christ? Deceiving, and deceived, 2 Tim. 3. 13.  
We read of the Law of the Spirit of life. The Spirit is no further my Law, than it is my Life.  
The Spirit in another man, is but the Letter to me, which is old, and dead, till it be justified, and quickened by the Spirit in my own breast.  
If I then be deceived, I deceive my own soul.  
5. Object. But how ill is the Consequence of Impostures in this kind? what confusions do they beget?  
Answ. The best things counterfeited are most dangerous; as the Idol-gods for many years drowned almost the whole world in Temporary deceits, and desolations; in eternal flames: yet is this no disparagement to, no argument against the Divine Nature.  
The Counterfeiting of Money brings confusion upon a Commonwealth: yet men cannot traffic without Money.  
'Tis true, the aping of the Spirit, the setting up of mockspirits is a darkness, a snare, a storm upon the spirits of men in civil, and religious affairs: yet can we have no commerce with Spiritual things without the Spirit.  
Ephes. 2. 18. We have access to God in one Spirit. There is no Communion with God, but in the Unity of the Spirit. These three the Father, the Spirit, the Soul, are made One in every act of Spiritual life, or enjoyment.  
Hear then the voice of Jesus Christ calling you by his Spirit: Come to me, and I will give you Light, Certainty, Rest.  
Man lives not by bread alone, but by every word, that cometh out of the mouth of God, Mat. 4. 4. This is the bread of Heaven, that alone feeds, and satisfies the understanding; this Eternal Word, that comes forth from the Father; and every word, as it comes forth from this Word, every Appearance, as it springs up in this Appearance.  
Oh! that He would Kiss our Souls with the Kisses of His mouth; and so seal Truth upon our Understandings!  
The Philosopher describes Truth to be that which sistit intellectum, stays the Understanding.  
If you lay your Souls to rest upon any Opinion, or Principle; besides the sweet Breathe of this Master: your Souls will sink thorough them. So let them sink thorough every Creature, till they fall below all, into the Spirit of Jesus Christ.  
This Spirit is the golden Girdle of Truth, which will bind you fast, and hold you in on every side.  
This Spirit, is the bed, which God makes, on which you may safely repose yourselves.  
Here an eternal Certainty shall be under you, to sustain you: an Infinite Clearness round about you, as Curtains of Light, shining upon you, and showing you all things in their lustre.  
Use 3 For Exhortation. It is often said, that great Persons are much flattered: They seldom know truth, because they see with the eyes, and hear with the ears of others.  
Right Honble, I humbly commend to you a Master, who is Truth itself. I beseech you to hear with his ears, to see with his eyes; to make his Person your book, in which you shall read the stories of God, and Eternity; to make his face your glass, in which you shall see, how glorious you are in him, how to make yourselves gracious for him.  
If you are willing to be his Disciples, I will point out to you some of those Lessons, which he teacheth.  
There are two Lessons, which are most principal, and most difficult. They are hardest to be understood, or believed. But when these are learned, they make all the rest easy.  
They are these two: 

1. The Loveliness.  
2. The Love of Jesus Christ.    
1. Lesson: The Loveliness of Jesus Christ. I do not now wish, that I had the skill of a powerful Orator, to write the Loveliness of my Saviour upon your fancies, with well-chosen words. But I pray, that He, the Lord Jesus himself would write with the Spirit of the living God upon your hearts something, any thing, one jota, one tittle of his own Loveliness: then I am sure, you would go from this place, as the Eunuch did from Philip; rejoicing, and praising God.  
The Lord said, Psal. 27. 8. Seek ye my face. Divines well interpret this of Christ.  
The Face is the beauty, and majesty of man. Jesus Christ is the naked face of the Godhead.  
He is called, a Branch, or a Flower, Zach. 3. 8. Jesus Christ is the Godhead branched forth into its diversities of glories: the Flower of the Divine nature ful-blown.  
John 1. 1. The word was with God: Prov. 8. ay, saith Wisdom, was, as one bred up with him, that is, God, I was his delight.  
Our Saviour's Person is the Word, in which all things are expressed: the Wisdom, in which all things have their form, and fullness.  
God is a Spirit of an infinite capacity; yet he entertains himself eternally with the music of this Word, and the beauties of this Wisdom.  
God pleaseth himself to the height with the loveliness, in the Person of Christ, and satisfies himself to the full, with the Varieties in that loveliness.  
Do you not now begin to perceive something extraordinary in the Person of the Lord? Could you not exchange the whole world for a Sight, a taste of him?  
When the Sop, and the Devil were entered into Judas, Jesus Christ saith, Now is the Son of man glorified, and the Father is glorified in him, John 13. 31.  
Jesus Christ descends into the darkest shape, the lowest state of things among the Creatures. Yet by His presence He puts a glory upon it, he makes it fit for the Father to glorify himself with it; because he finds himself, and his own Heaven in it.  
1 Cor. 6. 11. We read of abusers of themselves with mankind, Idolaters, Extortioners, etc. Such, saith the Apostle, were some of ye. But ye are washed, but ye are cleansed, in the Holy Ghost, and the name of the Lord Jesus.  
You that have the most foul and loathsome souls, hear this: The name of Jesus Christ, is the Image of his beauties. Do but cast yourselves into the embraces of these beauties: (You are always embraced by them.) Let but this Person spread his arms about you: you shall immediately be changed, and cleansed; you shall shine forth fairer than any Creature by His comeliness; you shall be made a sit Spouse for God.  
Do you not feel the eyes of your understandings to open, and take in a Glory? Do you not now learn, that it is more honourable, and more pleasant to be in a Prison, on a Dunghill, on a Sickbed, in a Grave with Jesus Christ; than to be in a Palace without him? Were it not a happiness to be dead, that we might be for ever with him?  
My Lords! I beseech you to receive a short sentence from the mouth of a Worm, and lay it up in your hearts. When the hour comes, in which all your comforts shall forsake you, it will be of inestimable Virtue, and value to you. It is this:  
The Person of Christ satisfies the Father; beautifies the blackest Soul; glorifies the basest, and bitterest condition.  
This is the first Lesson, the Loveliness of Jesus Christ.  
2. Lesson: The Love of the Lord Jesus. We read of Christ's sending his Spirit, to convince the world of Sin, Righteousness, and judgement, John 16.  
If the Lord would have you learn his Love, he must send his Spirit into your hearts, to convince you of Sin, that you may know, how much he bears with you; of Wrath, that you may know, how much he bears for you; of Righteousness, that you may know, how much he bestows on you.  
He must send his Spirit into your Hearts to stretch them all ways, to the utmost height, depth, breadth, and length; that they may take in His Love. And yet then they will not take in the thousandth part.  
Saint Paul prays for the Saints; that they may know, the height, depth, breadth, and length: and all this, but as a preparation; that they may know the Love of Christ; and yet then, he saith of it, it passeth Knowledge, Ephes. 3. 18, 19  
I will give you several places of Scripture, to be as Hints to you of the Love of Christ, and His Teachings of it in the Soul:  
Revel. 1. 5. Who, that is, Jesus Christ, hath loved us, and washed us in his blood.  
Acts 9 4. Jesus Christ complains from Heaven, Saul, Saul, why persecutest thou me?  
John 17. 1. Our blessed Saviour prays to his Father for his Disciples, that, that Love, wherewith thou lovest me, may be in them, and I in them.  
Come you, that yet wallow in your Lusts, and think nothing so sweet, as they are to you: Come you, that Welter in despair, as in your blood; and think, nothing can be sweet to you: Learn the love of the Lord Jesus, as He teacheth it.  
When thou hast polluted thyself with the greatest Uncleanness; then feel the drops of thy Saviour's blood trickling apace from his Wounds down upon thy Bosom, to Wash off that Stain: then hear the Voice of thy Saviour sweetly speaking forth these words in thy Spirit, Thus I die for thee; yet thus thou Killest me, all the day long. Will not these words break your hearts, and kill your Lusts?  
When you are at the lowest ebb of grace, or comfort; when your feet stick in the mire of clay: then look upward, see Jesus Christ in Heaven, hear him in the midst of all his joys, speaking to his Father concerning thee, after this manner, O my father, why dost thou still persecute me with thy displeasure? My joy is not full, while this man's sins, and sorrows are upon him. I suffer shame, fear, want, woe in him. Here show, that love, which thou bearest to me, on this poor soul.  
When you seem to yourself most neglected of God, and man, most afflicted from both: then look inward, see Jesus Christ in your own Spirits; hear him thus comforting thee, Yet have I my Heaven here in thee: Yet hast thou thy Heaven, thy Righteousness, thy Joy, thy Jesus hidden in the midst of thee, ready to be made manifest upon thee in their own Season.  
Do not your Souls pant within you after this Jesus, now, that you hear so much of his Love? Now let each one say, Depart from me, ye fruitless Delights, ye causeless Despairs. For now I know that the love of the Lord Jesus towards me excels all things, that ever were. His loving kindness is sweeter than life itself. Skin for skin, and all, that a man hath, will he give for his life; said the Devil. But skin, lusts, life and all will he give for this love, that hath once had any taste of it. All my contents are in this and in thee, o Jesus!  
These are the two principal, and most difficult Lessons in the school of Christ.  
There are many other besides these, of which I will cull out six:  
1. Loath the World, and live in Heaven. Christ teacheth us to seek a City, not of this Creation, whose Builder, Building, and chief Inhabitant is God. He teacheth us to find this new Jerusalem, which is above us, within us, and there to dwell. He discovers this City with its Citizens in our Spirits, and draws us into it.  
2. Hate Sin, and be Holy. Jesus Christ teacheth with a tongue of Fire in the Heart of man, which melts, and makes new; which as it teacheth, toucheth, takes hold, consumes the dross, and refines the gold.  
3. Cast off yourselves, and abide in Jesus Christ. The teachings of Christ run much upon two Creations, the one, Old; the other, New; and a dying to the one, that we may Live in the other. Take away the Earth, and Heaven is every where. Take away the old appearance of the Creature, and Christ with God appears. One Appearance is the Garment spotted with the Flesh; the other is the White Raiment.  
4. Have a beautiful Conversation among men. The rule of Christ is; that good men should shine, as Lights in the world. Light is clear, the same in every posture, and motion. It enlightens, and cheers; It draws, and directs. It is of the same stuff, and appearance with Heaven.  
5. Be a Servant to all in Humility. Learn of me, for I am lowly, saith Christ, Mat. 11. 29. The Son of man came not to be served, but to serve, Mat. 20. 28. He is likest to the most High, that can descend lowest to serve, and please others in Christ.  
6. Be a Father to all in Charity. This is a Mystery of sweetness, which the Lord Jesus infuseth into the Souls of his Hearers; to comprehend all things in one Spirit with themselves, by being themselves comprehended in one Spirit with God; to look upon all things as their own, and the out-going of their own Spirits, while they are one Spirit with Jesus Christ.  
Many such lessons Jesus Christ teacheth us; but they all are easily learned and practised, when we thoroughly understand those two great Lessons of the Loveliness, and Love of Jesus Christ.  
He that looks upon the Loveliness of Jesus Christ, as he looks, will feel himself by degrees transformed into the same Spiritual beauties, 2 Cor. 3. 1. Beholding the glory of the Lord, we are changed into the likeness of the same Image.  
He that dives into the Love of Jesus Christ will feel himself irresistibly drawn, and forced by it, to answer, and imitate it, 2 Cor. 5. 14. The Love of Christ constraineth us.  
The Loveliness, and Love of the Lord Jesus fall both into the same Path. He that hath found one, hath found both. This is the shortest, sweetest, plainest, and perfectest way to Heaven.  
What shall I now say to conclude this Exhortation? If the Lord Jesus have been working with me this day, confirming the words, which I have spoken outwardly to your ears, with his words spoken inwardly to your hearts: then I know, your Hearts have been powerfully touched: and some one among you sweetly affected with Jesus Christ begins to say:  
I have hitherto sought my Honour, in the Glory; the Sweetness of my life, in the pleasures of this world. But do thou thus still teach me; o my jesus! Make me to hear from thy mouth the sound of thy Loveliness, and Love in my Spirit. Then shall I have more joy in these things, than ever I have had, when my Corn, and Oil have abounded; the treasures, and delicacies of the Flesh.  
Use 4 Direction. You shall know the Teachings of Jesus Christ, from all other by these Properties: 

1. Love.  
2. Life.  
3. Power.  
4. Perpetuity.  
5. Infallibility in his Person.  
6. Demonstration of his Doctrine.    
1. Property: Love. The teachings of Christ fell upon the Soul, like the Soft rain upon the tender grass.  
The Touching of men have much of their own humours, and passions mingled with them, which often nip the young 〈◊〉. 〈◊〉 the breathe of Christ are soft, and gentle, not quenching any heat, though never so weak, and dark; but fanning the least smoke, till it be a flame.  
As the Eagle bears her young ones upon her Wing, and so teacheth them to fly: thus doth the Lord Jesus train us up to Spirituality, bearing our infirmities.  
2. Property: Life. Jesus Christ speaks quickening, creating words. As he instructs, he infuseth a Principle suitable to his Doctrine. He holds forth a Light, and makes a seeing Eye. He utters divine Mysteries, and makes a hearing Eare. He presents love, riches, joy, strength; and gives a heart to receive it.  
3. Property: Power. Jesus Christ speaks not Words, but Things. You have not so learned Christ, if you have been taught of him, and have learned the Truth, as it is in him, Ephes. 4. 20, 21.  
Christ doth not teach by signs, but the sabstance itself. He presents the Excellencies, of which he discourseth; He shows them to the life in his own Person. He plants them, and sets them in the Soul, to grow there.  
Christ so teacheth, that he makes his words, Spirit and Life, john 6. 63. one Spirit, and Life with Himself, and you. He makes these three, one Spirit; the Teacher, the Truths taught, the Disciple, that learns them.  
4. Property: Perpetuity. 'Tis said of God, that His work is for ever, Eccles. So are the teachings of Christ for ever. He gives us his Spirit to be a Treasury, and a Remembrancer of all Truth to us. He shall bring all things to your mind, john.  
Thou hast the words of everlasting life, john. The words of Christ will live in your Spirits, as long as ye live; in your death; eternally.  
5. Property: The infallibility of his Person. Let God be true, and every man a liar, Rom. 3. 4. Nay, man is not only a Liar, but a Lie.  
Surely men of low degree are Vanity, and men of high degree are a Lie: to be laid in a balance, they are altogether lighter than Vanity, Psal. 62. 9  
Man is nothing more than an empty appearance. If he pretend to be, or appear any thing, he makes himself a Lie. The wit, strength, excellency of man serve only to make a strong delusion. Man hath infallibility no more, than he hath immortality.  
But Jesus Christ is more than man. He is God too. God neither tempts any man, nor can be tempted, James 1. 13. Jesus Christ cannot deceive any man, nor be deceived. If He appear, His appearances are true.  
If Jesus Christ say, It is I: the winds of temptation, the waves of doubt obey, and the greatest storm in the Soul is silenced into a Calm.  
There remains now only the last Property of Christ's teachings, which is the Principal one. I shall therefore be somewhat the larger upon it.  
6. Property: Demonstration of his Doctrines. Saint Paul testifies of himself, 1 Cor. 2. 4. And my Preaching was not in the enticing words of man's Wisdom, but in the Demonstration of the Spirit, and of power.  
When Paul preached with an infallibility, it was not Paul, but the Lord Jesus, that spoke, and gave a Demonstration, of that, which he spoke, 1 Cor. 7. 10.  
Saint Paul makes a three fold Opposition: 

1. Oppos. Between Words, and Power.  
2. Oppos. Between Enticing words, and Demonstration.  
3. Oppos. Between Man's wisdom, and the Spirit.    
Enticing words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuasive words, such, as are able to beget a humane faith to the highest.  
The Demonstrations of Christ in his teachings are above, not the Rhetoric only, but the Philosophy of man. They are more than words, fancy, wit, reason, or wisdom itself; so far, as man, or any mere Creature is capable of them.  
There are four Questions, which being propounded, and answered, will give much light to this Scripture, and this Property: 

1. Quest. What is a Demonstration?  
2. Quest. What is the Spirit?  
3. Quest. What is the Demonstration of the Spirit?  
4. Quest. How this is appropriated to Jesus Christ.    
1. Q. What is a Demonstration?  
Answ. A Demonstration is the Evidencing of things by an irresistible light, and clearness of conviction.  
The Philosopher teacheth us from the Principles of reason, and nature; that a Demonstration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by such Truths, as are the First truths in themselves, and most immediate in respect to us.  
The truths, by which you will demonstrate any thing must be, 

1. First truths.  
2. Immediate truths.    
1. First truths: Such as have none above, none before them, on which they depend for Certainty, and Clearness.  
Demonstrating truths must be absolute, unquestionable, such, as no understanding can resist, when they are presented.  
That which manifests is Light, Ephes. 5. 13. That which makes clearly manifest without any denial, or doubt, is Light, in which there is no darkness, as S. John speaks of God, 1 J. 1. 5.  
Such a Light must that be, which carries a Demonstration along with it. It must be the original, and measure of all Truth, as Light is of colours. It must have pleni-potency, an all-sufficiency, a Divinity of certainty, and clearness, in, and of itself. No other thing can ever make the soul fully sure, without trembling, or wavering.  
A man must be of necessity double-minded, and like a wave of the Sea, as Saint James speaks, james 1. till he come to the Corner stone, the Bottom reason of truth, because the whole Building of truth stands on this.  
That only is a Demonstrating Principle, an assuring, a quieting truth, which is so first of all, that there lies no appeal from it to any: itself being the Fountain, which gives testimony to all truths, but receives, or needs a testimony from none.  
2. Immediate truths. These are such, as have an immediate Union with the Soul, that there may be no dispute about their Evidence▪ or diminution, or danger of corruption by any second hand.  
Saint Paul calls it a Demonstration of power, when the first Light, the first Truths communicate themselves nakedly, to the naked soul of man, both being unclothed of any intervening representations, or reports.  
Thus the Soul receives the Light of truth in the dignity of its strength, in the excellenty of its might, as jacob speaks of his Firstborn.  
The power of Truth is the first, and highest Appearance, which is proper, perfect, substantial. All inferior appearances are Truth in its weakness, and shadowy.  
God made man, and woman One, that they might have a Holy Seed, (a Seed of God, in the Hebrew) Malac. 2. 15.  
The first Truth, as the Man, the Soul, as the Woman must be espoused, and married, joined without a Deputy, or a Third; they must be immediately, entirely One; that they may have a Seed of God, a race of Truth's clear, and Sure, having the full brightness of a Demonstration shining in their faces.  
If any thing come between your understanding, or belief▪ and the first Truths: you do not trust to their Testimony, but to the report of some other thing concerning them.  
The men of Samaria said to the Woman, Now we believe, not because of thy saying. For we have heard Him ourselves, and know, that this is indeed the Christ, the Saviour of the world, john 4. 42.  
If thy Soul will have any one truth in the demonstration of power: it must be able to say to the Principle of Truth, the highest Truth, Now I believe, not because of any other testimony, proof, or evidence. For I have heard, and seen, and handled thee in myself; and so I know, that thou art indeed (in substance, and power) the anointing Truth, the only Light and Anointing of all truths.  
2. Quest. What is the Spirit?  
Answ. The Spirit is a name of essence, or subsistence in God; of the divine Nature, or one of the three divine Persons. I will speak of it now, as it signifies the essence, or nature of God.  
God is a Spirit, and they, that worship him, must worship him in Spirit, and Truth, john 4. 24. The Spirit is God unveiled, and shining out in his true Appearance, above all the shadows, types, and Images of him in the Creatures.  
The Flesh profits not, but the Spirit quickeneth, joh. 6. 63. Thus our Saviour opposeth the Created and Uncreated part of things in his own Person under the names of Flests, and Spirit.  
Divines say that every Creature, even the highest A●●el hath something of materiality, darkness, grossness, composition, carnality; and so it is Flesh; compared with God, who only is a Spirit; as the Spirit is a name of unity, simplicity, purity.  
The Spirit than is God in the simplicity of his own Person, abstracted from all mixture, or composition with the Creature.  
3. Quest. What is the Demonstration of the Spirit? God in his Spiritual appearance to the Soul is the first Truth. For He is above All. He is the Immediate Truth. For he alone is most intimate with all things. Nothing can unite itself to the Soul, so inwardly, so immediately, as God: For all things are by Him.  
This is the only Demonstration of every, of any Truth, the Spiritual appearance of God in the Soul, holding forth that Truth in his own Light.  
When Saint Paul had spoken of the Demonstration of the Spirit, he adds, that your faith might be not in the Wisdom of men, but in the power of God, 1 Cor. 2. 5.  
The Demonstration of the Spirit is above nature, reason, and all Principles of Wisdom, or Truth in any Creature. It is the power of God, as God; bringing forth the discovery of himself; and all Truths, as particular discoveries in that Universal One; like branches in the stock of a tree; or beams in the body of the Sun.  
In thy light shall we see light, Psal. 36. 9 In the manifestation of God within us shall we see the manifestation of each Truth.  
You are Light in the Lord, Ephes. 5. 8. Every Person, every appearance is Light, hath a power of evidencing, and manifesting itself, so far only, as it is in the Light of God.  
4. Quest. How is the Demonstration of the Spirit appropriated to Jesus Christ?  
Answ. Saint Paul shall answer this question, Acts 3. 3. Having received of the Father the promise of the Holy Ghost, he hath shed forth this, which we now see. The Spiritual manifestation of God is the only distinguishing character, the demonstration of every spiritual truth.  
This appearance is the Promise, the great, and last promise of the Father; the great, and last expectation of all the Saints.  
The Lord Jesus received this manifestation of God in the Person of the Holy Ghost immediately. We all receive it, or wait for it in the Person of Jesus Christ by His Mediation.  
This Spirit, or this Spiritual shining out of the divine Majesty is the only Seal of truth, Ephes. 1. 13. Ye were sealed with that holy Spirit of promise: in the former part of the Verse were these words, after that ye received the word of truth. They were sealed, that is, the truth of the Gospel was sealed in, and to, and on them by the Seal of the Spirit, which is, the Engraving of the first Truth, upon each truth, or heart.  
The Lord Jesus is the Angel, that hath this Seal of the living God in his hand, Revel. 7. 2. For He himself is first sealed with it, and all other Members of this Truth, or Disciples of this Master are sealed by and in Him.  
Him hath the Father sealed, Joh. 6. 27. The Father is the Sealer primitively, by power, and authority. The Son, as he is the second Person in the Trinity is the Image, which the Father sets on, when he seals, Heb. 1. 3. the express Image of his Person: the Sealing Image. The Holy Spirit is the Impression of this Image in, and by the Father. In this sense the Holy Ghost is said to be received; as the Wax receives Impression of the Image in sealing. So he is called the Sealing, wherewith we are sealed, in that forequoted place of the Ephesians.  
The Person of the Lord Jesus, as he is Mediator, God-man, is the Sealer by place, and office, or deputation of the Father. He is the Seal, as he is God. He hath the Sealing power, for he hath the Spirit. He is the Sealed one, as he is Man in union with God. Every person, or appearance is sealed, only, as it is in union with him, In whom ye were sealed, etc. Ephes. 1.  
The Glorified Humanity of our Saviour is, as fine Gold: his Divinity, the Image: the Holy Spirit, the Impression, the engraving, the union of this Image on the Gold, and on every other piece, or matter from that Gold by fixing it strongly, and immediately on each Piece.  
Thus are Truths coined, that they may be currant; thus are they sealed, that they may be sure: thus doth Jesus Christ demonstrate his doctrines in the soul, by showing himself in them; and the Father, the first glory of the Godhead in himself, 2 Cor. 4. 6. God hath shined into our hearts the light of the knowledge of the glory of God in the face of Jesus Christ.  
Thus much for this Use, the way of discerning the teachings of Christ, and distinguishing them from all other teachings in the Soul.  
Use 5 Consolation. I will conclude all briefly with four Consolations for the Disciples of Christ.  
1. Consolat: Your Master teacheth the sweetest, and surest things by afflictions, Job 33. 16. Elthu speaks of God's opening (or uncovering, unveiling) the ears of men, and sealing their instruction. He tells you that God doth this by dreams, or visions, when men slumber on their beds, v. 15. He reckons up another may be chastenings, and strong pain, v. 19  
Jesus Christ makes one darkness to cure another: the darkness of affliction, the darkness of a fleshly mind.  
Our heavenly Master tears that veil, which lies on our ears, and hearts, by the sharpness of our sufferings; then he lets in upon us the sweet discoveries of God, and his kingdom. He seals these in the night of our trouble by the Sunshine of the Godhead breaking from his own face; and makes them sure by setting upon them the Image of the eternal day in his own Person. He makes the defacing of all worldly Images, the darkening, and putting out of all earthly Light; his blessed advantage for the bringing into our Spirits this Image, and Light.  
2. Consolat: Your Master teacheth you a Conformity to himself by your Crosses: nay, not only so, but a Fellowship also with Him, Rom. 6. 5. If we have been planted together (that is, with Jesus Christ) into the likeness of his Death.  
What comfortable cordials are those teachings, which instruct us so in a right, and sweet understanding of all our sufferings; that we enjoy them, as a representation of our Saviour, and a partnership with our Saviour, in ourselves?  
3. Consolat: Your Master teacheth you to see your Conquest over the World by the Cross. Heb. 12. 27. This once more, signifieth the removing those things, which are shaken, as of things, that are made; that those things, which cannot be shaken, may remain.  
Jesus Christ readeth such a Lecture, as this, upon the shaking, or ruining of any of our earthly comforts: Be of good cheer; this fleshly appearance tempts you to folly, betrays you to fears, and miseries. It lets the Heavenly appearance of things from discovering itself to you, and it will let, till it be taken out of the way. But if this fleshly Image go away by being crucified; then will the Comforter come, the Spiritual manifestations of God, which shall continue with you for ever.  
4. Consolat: Your Master teacheth you to read a Heavenly glory, in Earthly troubles, Joh. 13. 32. If God be glorified in the Son of man (that is, by forming upon thee those Images in flesh, of the utmost, and last varieties of highest Glory, which are Afflictions:) then shall he glorify thee in himself, and strait way he will glorify thee, that is, then is God now finishing thy Pilgrimage thorough this Inferior, fleshly Image, and even presently taking thee out of it into the Glory itself. There thou shalt see that dark Image, Affliction, in that Light of its primitive Glory▪ and in the mean time thou seest it, as an Image of that Glory.  
FINIS.