Here is now that glass, wherein thou muft behold thyfelf, and difcern whether thou have the Holy Ghost within thee, or the spirit of the flesh. If thou fee that thy works be virtuous and good, confonant to the prefcript rule of God's word, favouring and tafting not of the flesh, but of the Spirit, then affure thyfelf that thou art endued with the Holy Ghoft: otherwife, in thinking well of thyfelf, thou doft nothing elfe but deceive thyfelf. The Holy Ghoft doth always declare himself by his fruitful and gracious gifts, namely, by the word of wisdom, by the word of knowledge, which is the understanding of the Scriptures by faith, in doing of miracles, by healing 1 Cor. xii. them that are difeafed, by prophecy, which is the declaration of God's myfteries, by difcerning of fpirits, diversities of tongues, interpretation of tongues, and fo forth. All which gifts, as they proceed from one Spirit, and are feverally given to man according to the measurable diftribution of the Holy Ghoft; even fo do they bring men, and not without good caufe, into a wonderful admiration of God's divine power. Who will not marvel at that which is written in the Acts of the Apoftles, to hear their bold confeffion be- Aats v. fore the council at Jerufalem; and to confider that they went away with joy and gladness, rejoicing that they were counted worthy to fuffer rebukes and checks for the name and faith of Chrift Jefus. This was the mighty work of the Holy Ghoft, who, because he giveth patience and joyfulness of heart in temptation and affliction, hath therefore worthily obtained this name in holy Scripture, to be called a Comforter. Who will not alfo marvel to read the learned and heavenly fermons of Peter and the Difciples, confidering that they were never brought up in fchool of learning, but called even from their nets, to fupply the rooms of Apoftles? This was likewife the John xiv. mighty work of the Holy Ghoft, who, because he doth inftruct the hearts of the fimple in the true knowledge of God and his word, is moft juftly termed by this name and title, to be the Spirit of Truth. Eufebius in Lib. xi. his Ecclefiaftical Hiftory telleth a strange story of a certain cap. 3. learned and fubtile philofopher, who being an extreme adversary to Chrift and his doctrine, could by no kind of learning be converted to the faith, but was able to withstand all the arguments that could be brought against him, with little or no labour.. At length there ftarted up a poor fimple man, of fmall wit and lefs knowledge, one that was reputed among the learned as an ideot; and he on God's name would needs take in hand to difpute with

this proud philofopher. The bifhops and other learned men ftanding by were marvellously abafhed at the matter, thinking that by his doing they fhould be all confounded and put to open fhame. He notwithstanding goeth on, and beginning in the name of the Lord Jefus, brought the philofopher to fuch point in the end, contrary to all men's expectation, that he could not choose but acknowledge the power of God in his words, and to give place to the truth. Was not this a miraculous work, that one filly foul, of no learning, fhould do that which many bifhops of great knowledge and understanding were never able to bring to pafs? So true is the faying of Bede: "Where the Holy Ghoft doth inftruct and teach, there is no delay at all in learning." Much more might here be spoken of the manifold gifts and graces of the Holy Ghoft, most excellent and wonderful in our eyes but to make a long difcourfe through all, the fhortnefs of time will not ferve. And feeing ye have heard the chiefeft, ye may eafily conceive and judge of the reft. Now were it expedient do difcufs this question; whether all they which boaft and brag that they have the Holy Ghoft, do truly challenge this unto themfelves, or no? Which doubt, because it is neceffary and profitable, fhall, God willing, be diffolved in the next part of this Homily. In the mean feafon, let us (as we are most bound) give hearty thanks to God the Father, and his Son Jefus Chrift, for fending down his Comforter into the world, humbly befeeching him fo to work in our hearts by the power of this Holy Spirit, that we being regenerate and newly born again in all goodness, righteoufnefs, fobriety, and truth, may in the end be made partakers of everlasting life in his heavenly kingdom, through Jesus Chrift our Lord and Saviour. Amen.

John xiv.
XV.

The Second Part of the Homily concerning the HOLY GHOST, diffolving this doubt; whether all men rightly challenge to themfelves the HOLY GHOST,

or no.

Ο

UR Saviour Chrift departing out of the world unta his Father, promifed his Difciples to fend down another Comforter, that thould continue with them for ever, and direct them into all truth. Which thing to be

faithfully

faithfully and truly performed, the Scriptures do fufficiently bear witnefs. Neither muft we think that this Comforter was either promised, or elfe given, only to the Apoftles, but alfo to the univerfal church of Chrift, difperfed through the whole world. For unless the Holy Ghoft had been always prefent, governing and preferving the church from the beginning, it could never have fuftained fo many and great brunts of affliction and perfecution, with fo little damage and harm as it hath. And the words of Chrift are moft plain in this behalf, faying, John xxiv. that the Spirit of truth fhould abide with them for ever, that Matth. xxi. be would be with them always (he meaneth by grace, virtue, and power) even to the world's end.

Alfo in the prayer that he made to his Father a little. before his death, he maketh interceffion, not only for himfelf and his Apoftles, but indifferently for all them John xvii. that fhould believe in him through their words, that is to wit, for his whole church. Again, St. Paul faith, If any Rom. viii. man bave not the Spirit of Chrift, the fame is not bis. Alfo in the words following: We have received the Spirit of adop- Ibidem. tion, whereby we cry Abba, Father. Hereby then it is evident and plain to all men, that the Holy Ghoft was given, not only to the Apoftles, but alfo to the whole body of Christ's congregation, although not in like form and majefty as he came down at the feaft of Pentecoft. But now herein ftandeth the controverfy; whether all men do juftly arrogate to themselves the Holy Ghost, or no? The bishops of Rome have for a long time made a fore challenge thereunto, reafoning with themselves after this fort. "The Holy Ghoft," say they, "was promifed to the church, and never forfaketh the church. But we are the chief heads and the principal part of the church, therefore we have the Holy Ghoft for ever; and whatsoever things. we decree are undoubted verities, and oracles of the Holy Ghost." That ye may perceive the weaknefs of this argument, it is needful to teach you, firft, what the true church of Chrift is, and then to confer the church of Rome therewith, to difcern how well they agree together. The true church is an univerfal congregation or fellowship of God's faithful and elect people, built upon the foundation of the Apostles and Prophets, Jefus Chrift himself being the head Ephef. ii. corner-ftone. And it hath always three notes or marks, whereby it is known: pure and found doctrine, the facraments miniftered according to Chrift's holy inftitution, and the right ufe of ecclefiaftical difcipline. This defcription of the church is agreeable both to the Scriptures of

God,

God, and alfo to the doctrine of the ancient Fathers, fo that none may juftly find fault therewith. Now if you will compare this with the church of Rome, not as it was in the beginning, but as it is at prefent, and hath been for the space of nine hundred years and odd; you fhall well perceive the ftate thereof to be fo far wide from the nature of the true church, that nothing can be more. For neither are they built upon the foundation of the Apoftles and Prophets, retaining the found and pure doctrine of Chrift Jefus; neither yet do they order the facraments, or elfe the ecclefiaftical keys, in fuch fort as he did first institute and ordain them: but have fo intermingled their own traditions and inventions, by chopping and changing, by adding and plucking away, that now they may feem to be converted into a new guife. Chrift commended to his church a facrament of his body and blood: they have changed it into a facrifice for the quick and the dead. Chrift did minifter to his Apoftles, and the Apostles to other men indifferently under both kinds: they have robbed the lay-people of the cup, faying, that for them one kind is fufficient. Chrift ordained no other element to be used in baptifm, but only water, whereunto when Auguftine. the word is joined, it is made, as St. Augustine faith, a full and perfect facrament. They being wifer in their own conceit than Chrift, think it is not well nor orderly done, unless they ufe conjuration, unless they hallow the water, unless there be oil, falt, fpittle, tapers, and fuch other dumb ceremonies, ferving to no ufe, contrary to the plain rule of St. Paul, who willeth all things to be done in 1 Cor. xiv. the church to edification. Chrift ordained the authority of the keys to excommunicate notorious finners, and to abfolve them which are truly penitent: they abuse this power at their own pleafure, as well in curfing the godly with bell, book, and candle, as alfo in abfolving the reprobate, which are known to be unworthy of any Chriftian fociety whereof they that luft to fee examples, let them fearch their lives. To be fhort, look what our Saviour Chrift pronounced of the Scribes and Pharifees in the Gofpel: the fame may be boldly and with fafe confcience pronounced of the bifhops of Rome; namely, that they have forfaken, and daily do forfake, the commandments of God, to erect and fet up their own conftitutions. Which thing being true, as all they which have any light of God's word mult needs confefs, we may well conclude, according to the rule of Auguftine, that the bishops of Rome and their adherents are not the true church of

Christ,

tilian. Do

Chrift, much lefs then to be taken as chief heads and rulers of the fame. Whofoever, faith he, do diffent from Auguft. the Scriptures concerning the head, although they be contra Pefound in all places where the church is appointed, yet are natift. Ep. they not in the church: a plain place, concluding direct- cap. 4. ly against the church of Rome. Where is now the Holy Ghoft, which they fo ftoutly do claim to themselves? Where is now the Spirit of Truth, that will not suffer them in any wife to err? If it be poffible to be there, where the true church is not, then is it at Rome: otherwife it is but a vain brag, and nothing elfe. St. Paul, as ye have heard before, faith, If any man have not the Spirit of Chrift, the fame is not his. And by turning the words, it may be truly faid, If any man be not of Chrift, the fame bath not the Spirit. Now to difcern who are truly his, and who not, we have this rule given us; that bis sheep do always bear bis voice. And St. John faith, He that is John x. of God beareth God's word. Whereof it followeth, that John viii, the Popes, in not hearing Chrift's voice, as they ought to do, but preferring their own decrees before the exprefs word of God, do plainly argue to the world that they are not of Chrift, nor yet poffeffed with his Spirit. But here they will allege for themfelves, that there are divers neceffary points not expreffed in holy Scripture, which were left to the revelation of the Holy Ghoft; who being John xvi. given to the church, according to Chrift's promife, hath taught many things from time to time, which the Apoftles could not then bear. To this we may easily answer by the plain words of Chrift, teaching us that the proper office of the Holy Ghoft is, not to inftitute and bring in new ordinances, contrary to his doctrine before taught; but fhall come and declare thofe things which he had before taught, fo that it might be well and truly underftood. When the Holy Ghoft, faith he, fhall come, he fball lead you into all truth. What truth doth he mean? John xvi. Any other than he himself had before expreffed in his word? No. For he faith, He fhall take of mine, and John xvi. Shew unto you. Again, he thall bring you in remembrance of all things that I have told you. It is not then the duty and part of any Chriftian, under pretence of the Holy Ghoft, to bring in his own dreams and fantafies into the church: but he muft diligently provide that his doctrine and decrees be agreeable to Chrift's holy Teftament; otherwife, in making the Holy Ghoft the author thereof, he doth blafpheme and belie the Holy Ghost to his own condemnation.

Now