were the very Corner-stone of both the Testaments No Act then more fit for this Feast the Feast of the Passe-over then that Act which is it selfe the passage over from the Old Testament to the New No way better to expresse our thankes for this Corner-stone then by the holy Eucharist which it selfe is the Corner-stone of the Law and the Gospell And there is in it a perfect representation of the substance of this verse and Text set before our eyes Wherein two poor Elements of no great value in themselves but that they might well be refused are exalted by GOD to the estate of a Divine Mysterie even of the highest Mysterie in the Church of CHRIST And a kinde of resurrection there is in them and therefore fit for the day of the Resurrection as ever in CHRIST 's Church 1. Cor. 15.43 Easter-day hath pleaded a speciall propertie in them Sowen as it were in weaknesse dishonor and after they be consecrated rising againe in honour power And that a great honour and power not onely to represent but to exhibite that it representeth nor to set before us or remember us of but even to serve us for a Corner-stone First uniting us to CHRIST the Head whereby we grow into one frame of Building into one body mysticall with Him And againe uniting us also as living stones or lively members omnes in id ipsum one to another and altogither in one by mutuall love and charitie Qui comedit de hoc Pane bibit de hoc Calice manet in Me Ego in illo Ioâ— 6.56 He that eateth of this Bread and drinketh of this Cup abideth in Me and I in him There is our Corner with Him And againe 1. Cor. 10.17 Vnum corpus omnes sumus qui de uno Pane participamus All we that partake of one Bread or Cup growe all into one Body mysticall There is our Corner either with other By 〈…〉 eâ—pressing our thankes for it and by the same possessing our 〈◊〉 of it Sealâ—ng up both waies our duty to GOD for making CHRIST the 〈…〉 and chiefest and for making His Annointed this day 〈◊〉 undâ—r Him either in their severâ—ll degrâ—es our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Chiefe or Head Corner-stone For which togither with all other His benefittâ— but specially as the time calleth to us for these two CHRIST'S rising and Our Soveraigne's raysing to his Royall place render we as we are bound to GOD the FATHER c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XII of April A. D. MDCXII being EASTER DAY I. COR. CHAP. V. Expurgate vetus fermentum c. VER 7. Purge out therefore the old levin that yee may be a new lumpe as yee are vnlevined For CHRIST our Passe-over is Sacrificed for us 8. Therefore let us keepe the Feast not with old levin neither with the levin of maliciousnesse and wickednesse but with the vnlevined bread of Sinceritie and truth THERE be two things give themselves forth upon the very first view of this Text. 1 First heere is newes that we Christians we also have our Passe-over 2 Then that in memorie of it we are to keepe a Feast Pascha Iudeorum the Iewes Passe-over we find in Iohn Chap. II. XI Pascha nostrum our Passe-over never till now And indeed to finde a Passe-over in Saint Paule's Epistles and his Epistle not to the Hâ—brewes but to the Corinthians their Passe-over as well as his For him to call not his Countriemen the Iewes at Ierusalem but the Gentiles at Corinth to keepe such a Feast is newes indeed But Pascha nostrum the words be plaine One we have Itaque and therefore let us bold a feast for it 〈…〉 Celebreâ—mus may this Feast of our EASTER seeme 〈…〉 a 〈◊〉 but an 〈◊〉 for the making it a feast 〈…〉 it will all 〈…〉 feasts this of Easter if there were 〈…〉 but the Contrâ—â—ersie that was about the time of keeping it in the 〈◊〉 prime of the Primitive Church even immediately after the Apostles it were enough to shew it was then generally agreed of all Such a feast was to be kept And the alledging on either side one Saint Iohn's manner of keeping the other Saint Peter's prove plainely it is Apostolicall this feast and that the Apostles themselves kept it Itaque celebremus therefore let us keepe it The Division The word Itaque in the later Verse is ever a note of a Conclusion And where a Conclusion is there is an Argument And so is the Text. It standeth of an 1 Antecedent and a 2 Consequent 1 The Antecedent in these words CHRIST our Passe-over c. 2 The Consequent in these Itaque Celebremus c. Supplie but this Maxime of reason and law If we have one we are to hold one The Text will make up a compleat Argument But one we have therefore we are to hold it Habendum tenendum as our Tenures runne In the Antecedent there rise these five points 1. The maine word Passe-over what is ment by it Pascha 2. That we have one in the word nostrum 3. Who it is expresly CHRIST 4. CHRIST how or when not every way nor at every time considered but as and when He was offered up Immolatus offered up as a Sacrifice 5. And lastly the word of our interest Propter nos For us that so we might passe over our sinnes and be passed over by the punishment due to them In the Consequent there arise two points 1. There is an Itaque to conclude us to keepe this feast 2. And there is a Non and a Sed to direct us how to keepe it The former binds us to Celebremus to celebrate a feast or to Epulemur to make a feast Both are read and both well for both are due The later by Non in fermento sed in azymis not so but thus teacheth us how to hold it How to keepe a Passe-over but as a Passe-over should be kept How was that not with levin but with sweet bread And then he takes of the veile from MOSE 's face that vnder the legall types of Levin and Sweet bread these Evangelicall dueties are expressed unto us By levin is meant Malice and lewdnesse and so we may not By sweet bread is meant Sinceritie and Truth and so we are with them to celebrate our feast So in the Antecedent there is the 1 Benefit and the 2 Meanes that is CHRIST 's part In the Consequent 1 the Feast and the â— Duty that is Ours Indeed to the word Passe-over ye may reduce them all 1. The Benefit for it is a Passe-over even the passing over of the Destroyer 2. The Meanes that is CHRIST by the Sacramentall figure called the Passe-over as the meanes of it 3. The Feast whither that we solemnize or that we are invited to either is a Passe-over 4. And last our Duety for that is also a kinde of Passe-over from Vetus fermentum to Nova conspersio So â— the
foure parts as did the former For there appeared 1 Tongues 2 cloven 3 as it it were of fier 4 sitting upon each of them The tongue is the substantive and subiect of all the rest It is so And GOD can send from heaven no better thing nor the Divell from hell no worse thing then it 1 Tongues The best member we have saith the Prophet The worst member Psal. 108.1 Iam. 3.6 we have saith the Apostle Both as it is imployed The best if it be of GOD 's cleaving if it be of his lighting with the fire of heaven if it be one that will sitt still if cause be The worst if it come from thâ— Divell's hands For he as in many other so in the sending of tongues striveth to be like GOD as knowing well they are every way as fitt instruments to worke mischiefe by as to doe good with There be tongues of Angels in 1. Cor. 13.1 and if of good Angels I make no doubt but of evill and so the Divell hath his tongues And he hath the art of cleaving He shewed it in the beginning when he made the Serpent linguam bisulcam a forked tongue to speake that which was contrarie to his knowledge and meaning Gen. 3.4 They should not die and as he did the Serpent's so he can doe others There is fier in hell as well as in heaven that we all know Onely in this they agree not but are unlike his tongues cannot sitt still but flie up and downe all over the world and spare neither Minister nor Magistrate no nor GOD himselfe Psal. 108.2 But if we shall say to our tongue as David did to his Awake up my glory that is make it the glory of all the rest of our members it can have no greater glorie then this to be the Organ of the Holy Ghost to set forth and sound abroad the knowledge of CHRIST to the glorie of GOD the Father And so vsed it is heavenly no time so heavenly as then in no service so heavenly as in that Not to inlarge this point further there is no new matter in it This heere of the Tongues is as that before of the sound both are to no other end but to admonish them of their Office whereto they heere received Ordination even to be Tongues to be trumpets of the Counsaile of GOD and of his Love to mankinde in sending His Sonne to save them Heere is winde to serve for breath and heere are Tongues now and what should let them to doe it Mar. 16.15 That which before they received in charge audibly Ite Praedicate the very same they heere receive visibly in this apparition which is after expounded thus Coeperunt loqui by vertue of these tongues they begann to speake â— Cloven tongues Tongues and cloven tongues And that very cleaving of right necessarie use to the businesse intended For that of theirs was but one whole intire tongue that could speake but one poore language the Syrian they were bred in There was not a cleft in it So could they speake their mind to none but Syrians and by that meanes should the Gospell have beene shut up in one corner of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the goodnesse of all that is good even the imparting it to the good of the common To the end then this great good of the knowledge of the Gospell might be dispersed to many Nations even to every nation under heaven To that end clove He their tongues to make many tongues in one tongue to make one man to be able to speake to many men of many Countries to every one in his owne language If there must be a calling of the Gentiles they must have the tongues of the Gentiles wherewith to call them Chap. 20.21 If they were debters not onely to the Iewes but to the Graecians nay not onely to the Graecians but to the Barbarians too then must they have the tongues not onely of the Iewes but of the Graecians and of the Barbarians too to pay this debt Rom. 1.14 Mar. 16.15 to discharge the duty of Ite Praedicate to all And this was a speciall favour from GOD for the propagation of His Gospell farre and wide this division of tongues and it is by the ancient Writers all reckoned a plaine reversing of the curse of Babel by this blessing of Sion since they account it all one and so it is either as at the first for all men to speake one language or as heere one man speake all That is heere recovered that there was lost and they inabled for the building up of Sion in every nation to speake so as all might understand them of every nation But this withall we are to take with us that with their many tongues they spake one thing Rom. 15.6 Chap. 4.24 and that Vnivocè With one mouth Rom. 15.6 With one voice Chap. 4.24 With diverse tongues to vtter one and the same sense that is GOD 's cloven tongue that is the division of Sion serving to edification With one tongue aequivocè to utter diverse senses diverse meanings that is none of GOD 's it is the Serpent's forked tongue the very division of Babel and tendeth to nothing but confusion â— Tongues aâ— of fier Tongues cloven and as they bad beene of fire As they had beene to keep a difference in these as before in the Winde and to shew that they were not of our elâ—mentarie fier For it is added they satt upon them which they could not have done without some hurt without skorching them at least if it had beene such fier as is in our chimneys But it was 〈◊〉 as it were ours that is in shew earthly indeed coelestiall And as the Winde so the fier from heaven Exod. 3.2 of the nature of that in the III. of Exod. which made the bush burne and yet consumed it not Where first we are to observe againe the conjunction of the tongue and fire The seate of the tongue is in the head and the Head of the Church is Christ. Ephes. 1.22 The native place of heate the qualitie in us answering to this fire is the heart and the Heart of the Church is the Holy Ghost These two ioyne to this worke Christ to give the tongue the Holy Ghost to put fier into it For as in the body naturall the next the immediate instrument of the soule is heate whereby it worketh all the members over even so in the mysticall body a vigor there is like that of heate which we are willed to cherish to be a Rom. 12.11 fervent in the Spirit to b 1. Thess. 5.19 stirre and to c 2. Tim. 1.6 blow it up which is it that giveth efficacie to all the spirituall operations To expresse this qualitie it appeareth in the likenesse of this element even to shew there should be an efficacie or vigor in their doctrine resembling it Quòd igneus est illis
Sacrificia mortuorum tanquam Deorum not the sacred things or Sacrifices of the dead as if they were GODS Lib. VIII C.XXVII 〈…〉 Sainâ— Augustine 〈…〉 Temples Altars and Sacrifices inward 〈◊〉 outward visible and invisible to all Martyrs and Saints as being proper and peculiar to GOâ— onâ—ly And I 〈◊〉 Prayers and Invocation be in this number For as Grantes Laudantes praying 〈◊〉 praising 〈◊〉 direct our signifying words to him to whom we offer the things 〈◊〉 in our hearts so sacrificing we know the visible sacrificâ— is to be offered 〈…〉 to him whose invisible sacrifice in our hearts we our selves ought to 〈…〉 debemus Lib. X. Cap. XIX And then it followeth in the XX. Chapter The true Mediator inasmuch as taking upon him the forme of a servant the Man 〈◊〉 a CHRIST became a Mediator of God and Man whereas in â—he forme of GOD He takes sacrifice with his Father yet in the forme of a servant Malâ—i◠〈…〉 sumere He chose rather to be a Sacrifice then to receive Sacrifice lest even 〈◊〉 â—ccasion any man might think he might sacrifice to a Creature by this 〈…〉 is a Priest the same the offerer and the same the thing offered Cujus rei 〈…〉 of which thing he would have the daily Sacrifice of the Church to be a 〈◊〉 quae cum ipsius capitis corpus sit seipsam per ipsum discit offerre which Church 〈◊〉 the bodie of our Head himself doth learne to offer it selfe that is the Church by him that is by Christ. Heer the Bodie of the Head is the mysticall bodie of Christ and therefore the daily Sacrifice of the Church is not the Naturall Bodie of Christ but the Mysticall Bodie that offers it selfe to GOD by Christ. This made Saint Augustine to say of Angells and Elect and Glorious Saints Nec illis sacrificemus sed cum illic sacrificium Deo simus Let us not sacrifice to them but let us be a sacrifice to GOD together with them Cap. XXV But a singular and full place we have in the same X th Booke and VI. Chap. Where having shewed what Sacrifice is that is every worke which is performed that we may cleave to GOD in an holy Societie being referred to that end of good by which we may be truly blessed as a man consecrated to the Name of GOD and dying to the world that he may live to GOD is a Sacrifice as the bodie chastned by temperance is a Sacrifice such as the Apostle calls for Offer up your Bodies to be a Living Sacrifice Rom. XII I. And if the bodie the servant and instrument of the soule much more the soule it selfe is a sacrifice As likewise works of mercie and the like Hence saith he it commeth to passe Vt tota ipsa redempta Civitas societasque sanctorum universale sacrificium offeratur DEO c That the whole redeemed Citie and societie of the Saints is offered up an universall sacrifice to GOD by our great Priest who also offered himselfe in his passion for us that we might be the bodie of so great an Head in the forme of a servant For this he offred in this he was offred because according to this he is our Mediator in this our Priest in this our Sacrifice And then urging againe the Apostle's words Rom. XII I. of offring our bodies a living sacrifice holy and acceptable to GOD which is our reasonable service of him he adds Quod totum sacrificium ipsi nos sumus All which whole sacrifice we are We the Members are this whole sacrifice not Christ the Head For as in the body there are many members and many offices of those members so we being many are one Bodie in Christ and every one members one of another having diverse gifts according to the grace given us Hoc est sacrificium Christianorum multi unum Corpus sumus in Christo this is the sacrifice of Christians many are one body in Christ. This must necessarily be the mysticall body of Christ the naturall body it cannot be Quod etiam Sacramento Altaris Fidelibus noto frequentat Ecclesia ubi ei demonstratur quod in illâ oblatione quam offert ipsa offeratur Which Sacrifice the Church â—lso frequents in the Sacrament of the Altar well knowne to the fâ—ithfull in which it iâ— demostrated to the Church that in that oblation which the Church offers the Church it selfe it offered I hope the Church is the mysticall body of Christ not the naturâ—ll Lib. XX cap. X. Ipsum verò sacrificium Corpus est Christi quod non offertur ipsit quia hoc sunt et ipse denying Temples Altars and Sacrifices to Martyrs and Saints he saith The sacrifice it selfe is the Bodie of Christ which is not offered to them because they are also this sacrifice This may suffice to satisfie any reasonable man of the sacrifice of the Church in Sâ—int Augustine's judgement Yet give me leave to add one place more because it may stand for many and that is Lib. X. cap. 31. Nec iubent c. Neither do they command that we should Sacrifice to them but onely to Him whose Sacrifice we together with them ought to be a Sacrifice Vt saepe dixi saepe dicendam eâ—t as I have 〈◊〉 said and â—ust often say This then is the daily Sacrifice of the Church in Saint Augustines â—â—solute iudgement even the Church it selfe the Vniuersall bodie of CHRIST not the Naturall Bodie whereof the Sacrament is an Exemplaâ— and a Memoriall onely as hath beene shewed And when they shall prove the Churche's Sacrifice to be the Naturall â—odiâ— of CHRIST and the same Sacrifice with the Sacrifice of the Crosse â—s it denoâ—eth the Action of Sacrificing because the Fathers often use the word Corpus CHRIST The Bodie of CHRIST they shall be further answered In the meane time the Church of England in her reformed Liturgie offering 〈◊〉 selves our soules and bodies to be a living Sacrifice holy and acceptable to GOD which iâ— our reasonable service of him may truly and boldly say that in this 〈…〉 〈◊〉 their Canon of their Masse in which there is not one syllable that 〈◊〉 the Sacrifice of our selves and soules and bodies which is the onely thing thaâ— GOD lookes and calls for at our hands and in CHRIST our Head is most pleasing nay more onely pleasing to him and in our power to offer properly We denie not then the daily Sacrifice of the Chuâ—ch that is the Church it selfe â—arranted by Scriptures and Fathers We take not upon us to Sacrifice the naturall Body of CHRIST otherwise then by commemoration aâ— CHRIST himselfe and Saint Paul doth prescribe They rather that take a power never given them over the naturall bodie of CHRIST which once offered by himselfe purchased eternâ—ll redemption all sufficient for sinne to offer it againe and often never thinking of the offering of CHRIST 's mysticall body the Church that is our selves our soules and bodies they I say do destroy the daily
Sacrifice of Christians which is most acceptable to GOD. Now then that which went before in the Head CHRIST on the Crosse is daily performed in the members in the Church CHRIST there offered himselfe once for us we daily offer our selves by CHRIST that so the whole mysticall body of CHRIST in due time may be offered to GOD. This was begun in the Apostles in their Liturgie of whom it is said Acts 13. Ministrantibus illis while they ministred and prayed the Holy Ghost said unto them c. Erasmus reads it Sacrificantibus illis while they Sacrificed and prayed If they had offered CHRIST'S Naturall body the Apostles would have made some mention of it in their writings as well as they do of the Commemorative Sacrifice The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is a Liturgicall Sacrifice or a Sacrifice performed or offered in our Liturgie or forme of GOD'S Worship so the offering of our selves our soules and bodies is a part of Divine worship Now as it is not enough to feed our owne soules unlesse we also feed both the soules and bodies of the poore And there is no true Fast unlesse we distribute that to the poore which we denie to our bellies and stomache And there cannot be a perfect and compleate adoration to GOD in our devotions unlesse there be also doing good and distributing to our neighbours therefore to the Sacrifice of praise and thanksgiving in the Eucharist in the Church mentioned in the fifteenth Verse we must also add beneficence and communication in this Text For Devotiâ— debetur Capiti Beneficentia membris the sacrifice of devotion iâ— due to our Head CHRIST and pietie and charitie is due to the Members So then offer the Sacrifice of praise to GOD daily in the Church as in the fifteenth Verse and distribute and communicate the Sacrifice of compassion and Almes to the poore out of the Church as in this Text. Shall I say extra Ecclesiam out of the Church I do not say amisse if I do say so yet I must say also intra Ecclesiam this should be a Sacrifice in the Church the Apostles kept it so in their time Pâ—imo Die the first day of the weeke when they came together to pray and to â—reake bread Saint Paul's rule was Separet unusquisque Let every one set apart or lay by in store as GOD hath prospered him that there be no 〈…〉 tenders her Prayers and 〈…〉 Service of that day 〈…〉 observed among us For 〈…〉 â— Cor. â— 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 â—heâ—e is the word Liturgie 〈…〉 not onâ—ly supplyeth the 〈◊〉 of the 〈…〉 thanksgivings unto GOD. So the Lord's day 〈…〉 observed when to our Praâ—ers and Prayses and 〈◊〉 〈…〉 and Bodies we also add the Sacrifice of our Goods and Almes and othâ—â—â—orkes of 〈◊〉 to make it up perfect and compleate that there 〈…〉 of the day in the proper day there of and these two 〈…〉 ioyned heâ—re by GOD and his Apostle may never be 〈…〉 〈…〉 first preached in the Mount and then 〈◊〉 〈…〉 when we have offered our selves our soules and 〈◊〉 〈…〉 in the Church unto GOD by our High Priest CHRIST we must not rest these but 〈…〉 offer our goods and almes whither in 〈…〉 to the 〈◊〉 of the poore member of CHRIST 〈…〉 And 〈◊〉 the 〈◊〉 1 the sâ—crifice of Praise 2 and the sacrifice of 〈…〉 to be 〈…〉 insâ—parable insomuch that he that will give 〈…〉 and body to 〈◊〉 will never spare also to give his goodâ— to those 〈…〉 anâ— thirs◠〈◊〉 nakednesse See how our Apostle ioynes these 〈…〉 By CHRIST our High Priest Let us offer our 〈…〉 should be thought to be all the whole sacrifice that man is to 〈…〉 he adds this second with a Nolite oblivisci by a kind of Negative which is many times more forcible then an ordinary Affirmative To do good and 〈…〉 fâ—aring as it were left when man had done his homage and 〈…〉 he holds in chiefâ— he might thiâ—â—e that were enough to 〈◊〉 〈…〉 Church on the Lord's day and then forget his Brother all the weeke after and never to take compassion on him whereas the truth is Vnâ—s amor bu◠〈…〉 the love is but one wherewith we love GOD for himselfe and 〈…〉 for his sake â—s there be two eyes yet but one visuall 〈…〉 no purpose to learne our duty at â—he mouth of GOD'S 〈◊〉 〈…〉 to put it in practise all our weeke or life following aâ— iâ— it were a maâ—â—er onely for the braine and understanding whereas in truth first it sâ—oâ—ld 〈◊〉 fâ—ith and â—hen fructifie in our lives So it is a very short love to professeâ—â— love GOD whom we have not seene and sterve â—ur poore brethren who lye at our gates in such sort that we cannot choose but see them 〈…〉 containe Divisiâ— first an Act Beneficentia communionis to do good 〈…〉 and that â—ust needs be a great worke for it is to do good and 〈◊〉 is truly 〈◊〉 but that which is good 2. A Caveat Nolite oblivisci it is a 〈…〉 very important to our salvation it may not be forgotten 〈…〉 it may seeme in it selfe yet it is of a high rate and great esteeme 〈…〉 they are sacrifices and sacrifices of much price though they 〈…〉 of bread or dropps of water And so much the more preciâ—â—â— becaus◠〈…〉 gratefull to GOD Delectatur or placatur Deus God is pacified or God is well 〈◊〉 and all the world is well given to appease and pacifie his wrath 〈◊〉 gaine his 〈◊〉 Now the worke is comprised in two words Beneficentia communicatio beneficence and distribution Beneficence or bounty that is Affectio cordis the affection and 〈…〉 heart And 〈◊〉 and distribution that is Opus manuum 〈…〉 hâ—nd And thâ—sâ— two maybe no more divided then the two other 〈…〉 in the sacrifice of our selves and Charity in the Reliefe of the 〈◊〉 For 〈◊〉 is 〈…〉 as the fountaine and spring or cisterne whence all 〈◊〉 of Compassâ—â—â— doâ— arise and Distribution is ut Rituli as the Rivers or channells or pipes by which the waters of comfort and goodnesse are carried to hungry soules Beneficence is as the Sunne distribution is as the light that proceeds from the Sunne At the beneficence of the heart there we must begin and by the distribution and communication of the hand there is the progresse And it is not enough that our heart is charitable full of compassion if we be cluster-fisted and close-handed and give nothing Goe and be warme and goe and be fedd and goe and be clothed they be verba comâ—aâ—â—ssionis words of compassion but if we do not as well feed and cloth as our tongue blesseth we may have gentle hearts like Iacob's voice but our hands will be cruell and hayry like Esau's that vowed to kill his Brother And true Religion is no way a gargalisme onely to wash the tongue and mouth to speake good words it must root in the heart and
cleerest beame of all Mat. 12.42 The Queen of the South who was a figure of these Kings of the East she came as great a iourney as these But when she came she found a King indeed King Salomon in all his Royaltie Saw a Glorious King and a Glorious Court about him Saw him and heard him Tried him with many hard questions received satisfaction of them all This was worth her comming Weigh what she found and what these heere As poor and unlikely a birth as could be ever to prove a King or any great matter No sight to comfort them Nor a word for which they any whit the wiser Nothing worth their travaile Weigh these togither and great odds will be found between her faith and theirs Theirs the greater farr Well they will take Him as they find Him And all this notwithstanding worship Him for all that The starr shall make amends for the Manger And for stella Ejus they will dispense with Eum. And what is it to Worship Some great matter sure it is that Heaven and Earth the starrs and the Prophetts thus do but serve to lead them and conduct us to For all we see ends in Adorare Scriptura et Mundus ad hoc sunt ut colatur qui creavit et adoretur qui inspiravit The Scripture and World are but to this end that He that created the one and inspired the other might be but worshipped Such reckoning did these seem to make of it Act. 8.27 heer And such the Great Treasurer of the Queen Candace These came from the Mountaines in the East He from the uttermost part of Aethiopia came and came for no other end but only this To worship and when they had done that home againe Tanti est Adorare Worth the while worth our comming if comming we do but that but worship and nothing els And so I would have men accompt of it To tell you what it is in particular I must put you over to the XI Verse where it is set downe what they did when they worshipped It is set downe in two Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falling downe and Offering Thus did they thus we to doe We to do the like when we will Worshipp These two are all and more then these we find not We can worship GOD but three wayes We have but three things to worship Him withall 1 The Soule He hath inspired 2 The body He hath ordeined us â— And the Worldly Goods He hath vouchsafed to blesse us withall We to worship Him with all seeing there is but one reason for all If He breathed into us our Soule but framed not our Body but some other did that Neither bow your knee nor uncover your head but keep on your hatts and sitt even as you do hardly But if He have framed that Body of yours and every member of it let Him have the honour both of head and knee and every member els Againe if it be not He that gave us our worldly goods but some bodie els what He gave not that with-hold from Him and spare not But if all come from Him all to returne to Him If He sent all to be worshipped with all And this in good sooth is but Rationabile obsequium as the Apostle calleth it Rom. 12.1 No more then Reason would we should worship Him withall Els if all our worship be inward onely with our hearts and not our hatts as some fondly imagine we give Him but one of three We put Him to His Thirds Bid Him Be content with that He getts no more but inward worship That is out of the Text quite For though I doubt not but these heere performed that also yet here it is not Saint Matthew mentions it not It is not to be seene No Vidimus on it And the Text is a Vidimus and of a Starre that is of an Outward visible worship to be seene of all There is a Vidimus upon the worship of the Bodie it may be seene Procidentes Let us see you fall downe So is there upon the worship with our worldly goods that may be seene and felt Offerentes Let us see whither and what you offer With both which no lesse then with the soule GOD is to be worshipped Glorifiâ— GOD with your bodies for they are GOD 's saith the Apostle 1 Coâ— â— â—0 Honour GOD with your substance for He hath blessed your store saith SALOMON Pro. 3 9 It is the Precept of a Wise King of one there It is the Practise of more then one of these three heere Specially now For CHRIST hath now a bodie for which to do Him woâ—ship with our bodies And now He was made poore to make us rich and so offeâ—enâ—â—s will do well comes very fitt To enter further into these two would be too long and indeed they be not in our Verse heere And so for some other treatise at some other time There now remaines nothing but to include our selves and beare our part with them and with the Angells and all who this day adored Him This was the Lode-star of the Magi And what were they Gentiles So are we But The Application Luc. 10.37 if it must be ours then we are to go with them Vade fac similiter Go and do likewise It is Stella Gentium but idem agentium The Gentiles starre but such Gentilâ—s as overtake these and keepe company with them In their Dicentes Confessing thâ—ir faith freely In their Vidimus Grounding it throughly In their Venimus Hasting to come to Him speedily In their Vbi est Enquiring Him out diligently And in their Adorare Eum worshipping Him devoutly Per omnia doing as these did Worshipping and thus worshiping Celebrating and thus celebrating the Feast of His BIRTH We cannot say Vidimus stellam The starre is gone long since Not now to be seene Yet I hope for all that that Venimus adorare we be come hither to worship It will be the more acceptable if not seeing it we worship though It is enough we read of it in the Text we see it there And indeed as I said It skills not for the starre in the firmament if the same Day-star be risen in our hearts that was in theirs and the same bâ—ames of it to be seene all five For then we have our part in it no lesse nay full out as much as they And it will bring us whither it brought them to CHRIST Who at His second appearing in glorie shall call forth these Wise men and all those that have ensued the steppes of their Faith and that upon the reason specified in the Text For I have seene their Starre shining and shewing forth it selfe by the like beames And as they came to worship me so am I come to do them worship A Venite then for a Venimus now Their starre I have seene and give them a place above among the starres They fell downe I will lift
them up and exalt them And as they offered to me so am I come to bestow on them and to reward them with the endlesse joy and blisse of my Heavenly Kingdome To which c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Thursday the XXV of December A. D. MDCXXIII being CHRIST-MASSE day EPHES. I. VER X. In dispensatione plenitudinis temporum instaurare omnia in CHRISTO quae in coelis quae in terra sunt in Ipso That in the dispensation of the fullnesse of the times He might gather together into one all things both which are in heaven and which are in earth even in CHRIST SEeing the Text is of Seasons it would not be out of season it selfe And though it be never out of season to speake of CHRIST yet even CHRIST hath His seasons Your time is alwaies saith He Ioh 7.6 Iohn VII So is not mine I have my seasons One of which seasons is this the season of His Birth whereby all were recapitulate in heaven and earth Which is the season of the Text. And so this a Text of the season There is for the most part in each Text some one Predominant word That word in this is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere turned gathering together into one againe To know the nature and full force of it we may consider it three waies 1 As it is properly taken 2 As it is extended 3 As it is derived 1. As it is taken properly So it signifies to make the foot of an account We call it the foot because we write it below at the foot They of old writ theirs above over the head and so called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capite libri Scriptum est de me the Summe in the top Psal. 40.7 2. As it is extended So it is the short recapitulation of a long Chapter the compendiâ—m of a booke or of some discourse These are all like the foot of an Account and are vsually called the Summe of all that hath been said 3. As it is derived So shall we have the native sense of it It comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke for a head Best expressed in the word recapitulate that is to reduce all to a head Each of these is a gathering together into one as we read Which of the three you take nay take them all three you cannot doe amisse They be all true all tend to edifie CHRIST is the 1 Summe of our account 2 The Shutting up of our discourse 3 The Head of the body mysticall Colos. 1.18 Ephes 4.15.16 wherein this gathering heere is We shall make no good audit without Him no nor good Apologie Whatsoever be the premisses with CHRIST we must conclude As we do the care with Christmasse so conclude all with in CHRISTO The old Division is Vt res ita tempora rerum Heer it holds The Division Heere are both Seasons and Things Things for seasons and Seasons for things Two parts heere be 1 Seasons first Seasons more then one 2 Heere is a fullnesse of them 3 Heere is a dispensation of that fullnesse 4 And that by GOD That He that is GOD That in the dispensation of the fullnesse of times He might This is the first part The Things For first heer are all things Things in heaven Things on earth All in both 2. Of these a Collection or gathering them all together or rather a Recollection or gathering them together againe 3. A gathering them all into one All into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Summe Or all to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one head And these two are one and that one is CHRIST You observe that as the things answer the seasons and the Seasons them So doth the fullnesse answer the gathering and the gathering it 1. To fill the seasons to make a fullnesse of them heere is a gathering 2. A gathering whereof Of all in heaven and all on earth a great gathering sure and able to fill the seasons full up to the brimme 3. But this is not a gathering at the first hand but a gathering againe that is a new at second hand 4. A gathering whereto To one One either one summe or one head both are in the body of the word and these two are one and that one is CHRIST 5. A gathering how that is in the word too By way of contracting or recapitulation 6. And when When GOD dispensed it and that is at CHRISTS Birth 7. Now last what we are the better by this gathering what fruit we gather by or from it what our share is in this Summe which is Summa dividenda 8. And then how we may be the better for it if we divide as GOD and when GOD did it 9. As GOD gather things in heaven first 10. When GOD and that is this season of the yeare the gathering time with GOD and with us So shall we dispense the season well Find the things they will bring you to the season find the fullnesse of things you shall find the fullnesse of Seasons Find the gathering you shall find the fullnesse find CHRIST and you shall finde the gathering for the gathering is full and whole in CHRIST So upon the point find CHRIST and find all And this is the first day we can find Him for this day was He borne and so first to be found by us WE have heeretofore dealt with the * At Christmasse A.D. 1609. fullnesse of time and now are we to deale with the fullnesse of Season Time and season are two 1 Tempora the Seasons and have in all tongues two different words to shew they differ In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Latine Tempus and tempestivum And differ they doe as much as a time and a good time It is time alway all the yeare long So is it not Season but when the good time is Time is taken at large any time Season not so but is applied to that with which it suites or for which it serves best Heer it is applied to gathering the Season of gathering These seasons be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall for Vt res ita tempora rerum as the things to be gathered are many so are the Sâ—asons wherein they are to be gathered many likewise Each his severall season to be gathered in 2 Their fullnesse Now as the things Res have their Autumne of maturitie So tempora the Seâ—sons have their fullnesse And when the things are ripe and ready to be gathered then is the Season full 3 The Dispensation Now of these seasons and their fullnesse there is a dispensation an Oeconomia the word in the Text which is a word of Husbandrie a great part whereof consisteth in the skill of Seasons of taking them when they come allotting the thing to the season and the season to it
〈◊〉 〈◊〉 〈◊〉 there came our miserie by Adam's not keeping his first estate but Scattering from GOD. 3 But then comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about and makes all well againe by bringing us where we were at the first There was a former Capitulation The articles were broken Then came this Recapitulation heere anew An account was cast but it was mis-cast and so it is heer cast new over againe But when all is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it we must hold by The fist is gone All perished by being Scattered from All must be recovered by being gathered to againe Our Separation our ruine Our Reparation our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our gathering againe And not ours alone but Salus mundi of all in heaven all in earth By this we may see by the way 1 what case all were in 2 what case all are in still that he loose and vngathered and whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not recollected againe We see what and how gathered Now quò the next point is whereto 4 Into one Into one Every thing that is gathered is so But there is more ones then one One heap as of stones One flock as of sheepe One pile as of the materialls of a building All are good but to take the word in the native sense the gathering heer is either to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Summe as many numbers Or to go neerer to one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Head as many members and that is it the Apostle pursueth to the Chapters end Both these Summe and Head are in the body of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they both serve and suit well The body the Head is as it were the Summe of all all 1 sense 2 motion 3 speech 4 vnderstanding all recapitulate into the Head This of Head or Summe fitteth it best For to speake properly many heaps flocks piles there may be Head there can be but one De ratione capitis est unum esse And so of a Summe but one true summe were there never so many so diverse waies cast So then into one that is not enough It is not co-adunation will serve It is recapitulation and in that word there is caput It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a reducing all to one as that one be the Head A headlesse gathering the Apostle cannot skill of And indeed say there were an entire body and every member in his right place and all streictly knit together yet if the head should had to be away as good the members all in sunder for all were to no purpose So a Head or nothing This gathering then you see is to the chiefe Member to the Member that weares the Crowne Thither upward the true gathering goes There is a Vnion downwards Iud. 15.4 as of Samson's foxes that were together by the tailes That is not the right but by the head The oxen that plough are joyned together by the head The foxes that are tied by the tailes they set all on fire The Vnitie of the head GOD send us That is the true Vnitie And yet are we not where we should We may gather upward too and make a head and not the right head That to a head is not enough if it fall out to be a wrong head suppose Romelie's sonne Humano capiti c. do but paint saith the Poet any body Esay 7.9 with a wrong head it will but move laughter and scorne The right the owne head it would be A strange head will not suite nor doe us any stead The right head then And which is the right head He adds Recapitulati in CHRISTO It is CHRIST There lo is the right head now To that let all gather And now we are arrived at CHRIST we are where we should our gathering is at the best All in heaven All in earth gathered together together againe Againe into one One Summe whereof CHRIST is the Foot One body whereof CHRIST is the Head Gather then and be gathered to Him Gather then and be gathered with Him Luk. 1â— 23 He that gathereth not with Him scattereth And so were all scattered without CHRIST till He came with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and got them againe together The seasons were all empty The things all on heapes Gen. 3.24 Things in heaven from things in earth Angells with drawne swords at men Things on earth Iud. 13.22 from things in heaven Men at but the sight of an Angell ready to fall downe dead The members from the head the head from the members The members one from another Neither vnion with the head nor among themselves Peccata vestra Ier. 5.25 it was sinne that divided betweene GOD and them and divided once and divided ever divided in semper divisibilia till they were quite past all division No longer divided now but even scattered The case of the world then Scattered in point of Religion Gods scattered all over as many Gods as Cities All the hosts of heaven Ieâ— 2.28 all the beasts and creeping things of the earth Scattered in point of moralitie or morall Philosophie I know not how many scattered opinions Augustine reckons de Summo Bono the chiefe point of all The Iewes scattered from the Gentiles and the Gentiles from the Iewes A maine Wall betweene Ephes 2.14 The Gentiles scattered from themselves grossely all in fractions they Nothing of a body Never a head And yet many heads but never a right one among them all No not the Iâ—wes themselves For the Tabernacle of DAVID was then downe and the ruines of it scattered into many Sects as the Prophet AMOS complaines Amos 9.11 And Saint IAMES alledgeth it out of him Act 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 Gen. 11.8 Act. XV. In a word the whole world then was but a masse of errours a Chaos of confusion Tohu and Bohu empty and void of all saving grace or truth Well likened to them that were scattered at the tower of Babel where no man vnderstood another Exod. 5.12 Or to the people that were scattered all over the land of Egypt to gather stubble to pick up Strawes All then wandering hither and thither and seeking death in the error of their life By all which you see Wisd. 1.12 what need there was of this gathering this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now then if for the divisions of Reuben Iud. 5·15 there were great thoughts of heart as it is in Debora's song for but one Tribe scattered from the rest shall there be no thought or course taken for these such so generall so many not divisions but plaine dispersions scatterings all abroad Great pitie that all these should lie thus loose and vngathered as if they were not worth the taking up Io. 6.12 He that in Ioan. VI. took order for the broken meat for the fragments willed them to be gathered
Bread Ioh. 12.24.6.51.49 even the living bread or bread of life that came downe from heaven the true Manna whereof we may gather each his Ghomer And againe of Him the true Vine as He calls himselfe Ioh. 15.1 the blood of the grapes of that Vine Both these issuing out of this daies recapitulation Both in corpus autem aptasti mihi of this day Psal. 40.6 And the gathering or Vintage of these two in th blessed Eucharist is as I may say a kind of hypostaticall vnion of the Signe and the thing signified so vnited together as are the two natures of CHRIST And even from this sacramentall vnion do the Fathers borrow their resemblance to illustrate by it the personall vnion in CHRIST I name Theodoret for the Greek and Gelasius for the Latine Church that insist upon it both and presse it against Eutyches That even as in the Eucharist neither part is euacuate or turned into the other but abide each still in his former nature and substance No more is either of CHRISTS natures annulled or one of them converted into the other as Eutyches held but each nature remaineth still full and whole in his own kind And backwards As the two Natures in CHRIST so the Signum and Signatum in the Sacrament è converso And this later devise of the substance of the bread and wine to be flowen away and gone and in the roome of it a remainder of nothing els but Accidents to stay behind was to them not knowen And had it been true had made for Eutyches and against them And this for the likenesse of Vnion in both Now for the word gathering together in one It is well knowne the holy Eucharist it selfe is called Synaxis by no name more vsuall in all Antiquitie that is a Collection or gathering For so it is in it selfe For at the celebration of it though we gather to Prayer and to Preaching yet that is the principall gathering the Church hath which is it selfe called a Collection too Heb. X. by the same name Heb. 19.25 Luk. 17.37 from the Chiefe For where the body is there the Eagles will be gathered And so one Synaxis begets another And last there is a Dispensation that word in it too That most cleerely For it is our Office 1. Cor. 4.1 we are styled by the Apostle Dispensers of the mysteries of GOD and in and by them of all the benefits that came to mankind by this dispensation in the fullnesse of season of all that are recapitulate in CHRIST Which benefits are too many to deale with One shall serve as the Summe of all That the very end of the Sacrament is to gather againe to GOD and His favour if it happen as oft it doth we scatter and stray from Him And to gather us as close and neere as alimentum alito that is as neere as neere may be And as to gather us to GOD so likewise each to other mutually Expressed lively in the Symboles of many graines into the one and many grapes into the other The Apostle is plaine 1. Cor. 10.17 that we are all one bread and one body so many as are partakers of one bread So molding us as it were into one loafe all together The gathering to GOD referrs still to things in heaven This other to men to the things in earth heere All vnder one Head by the common faith All into one Bodie mysticall by mutuall charitie So shall we well enter into the dispensing of this season to beginne with And even thus to be recollected at this Feast by the holy Communion into that blessed Vnion is the highest perfection we can in this life aspire unto We then are at the highest pitch at the very best we shall ever atteine to on earth what time we newly come from it Gathered to CHRIST and by CHRIST to GOD stated in all whatsoever He hath gathered and layed up against His next comming With which gathering heere in this world we must content and stay our selves and wait for the consummation of all Apoc. 22.12 at His comming againe For there is an Ecce venio yet to come This gathering thus heere begun it is to take end and to have the full accomplishment Matt. 25.32.24.31 at the last and great gathering of all which shall be of the quick and of the dead When He shall send his Angells and they shall gather His Elect from all the corners of the earth Matt. 13.30 shall gather the wheat into the barne and the tares to the fire And then and never till then shall be the fullnesse indeed when GOD shall be not as now He is somewhat in every one 1. Cor. 15.28 Apoc. 10.6 but all in all Et tempus non erit amplius and there shall be neither time nor season any more No fullnesse then but the fullnesse of aeternitie and in it the fullnesse of all joy To which in the severall seasons of our being gathered to our fathers He vouchsafe to bring us that as the yeare so the fullnesse of our lives may end in a Christmasse a merry joyfull Feast as that is And so GOD make this to us in Him c. A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Saturday the XXV of December A. D. MDCXXIIII being CHRIST-MASSE day PSAL. II. VER VII Praedicabo Legem de qua dixit ad me DOMINVS Filius meus tu hodiè genui te I will preach the Law whereof the LORD said to me Thou art my sonne this day have J begotten thee THIS Text the first word of it is Praedicabo I will preach So here is a Sermon toward And it is of Filius Filius meus genuite of the begetting or bringing forth a child And that Hodiè this verie day And let not this trouble you that it is begotten in the Text and borne on the day In all the three Tongues one word serves for both In Latine Alma Venus genuit Venus did but beare Aeneas yet it is sayd genuit In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was but borne of the Virgin yet He was sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genitus And I report me to the Masters of the Hebrew tongue whether the originall word in the Text beare not be not as full nay do not more properly import His Birth then His Begetting It is sure it doth So it may be used and so we will use it indifferently And let this serve once for all We returne to our Sermon Praedicabo Heer is one saith he will preach Hath he a licence Yes Dixit ad me he was spoken to or indeed he was commaunded Amar is to commaund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commaunded by whom By Him that hath lawfull authoritie so to do Dixit Dominus He stept not up of his owne head He came to it orderly made no suite for the place was appoynted for it What will he preach of Whence will he take his Text Out of
wonderfull doing it came to passe As indeed wonderfull it is to see that which all the world now seeth CHRIST that for the present was so strangely deiâ—cted since to be so exceedingly glorified Phil. 12.19.10.11 So many knees to bow to Him so many tongues to confesse Him His Name to be above all Names heâ—ven earth to be full of the Majestie of His glorie Now from these words Caput Anguli that which we learne morally is to make 〈◊〉 of the two vertues commâ—â—ded to us in these two words â— Virtuâ— Anguli â— and Anguli sâ—b Capite 〈…〉 of two walles united in one Angle that is Vnity For Christ 〈…〉 Capâ—t Maceriae of a Partie-wall but of an Angle ioined He is not of 〈…〉 that so they may be Head care not though it be never so broken 〈◊〉 〈…〉 not every Vnity but Vnitas ordinata that hath or is under a Head For 〈◊〉 is 〈◊〉 Cujus vâ— Anguli but Anguli cui Caput not of every Angle but of an Angle the unity whereof is neither in the tayle nor in the sides but in the Head 〈◊〉 is commendeth to us as Vnity against Division so Order against Confusion They that caâ— be content to corner well but would be Acephali Head-lesse have no Head 〈◊〉 Him not No more do they that would ioine but would be Poly cephali 〈◊〉 Consistorie of heads many heads as many as the Beast of Babylon For 〈◊〉 it is an Angle can have no more heads but one To love an Angle well but an Angle that hath a Head and but One head To love a Head well but a head not of a single wall but of an Angle Both these and both to be regarded They be Zacharie's two staves Bands Beauty which vphold all government breake one Zach 11 7.10.1â— and the other will not long be unbroken The head without Vnity Vnity without thâ— head either without other will not long hold Both then but especially Vnity for that commeth in heer not necessarily as doth the head but extraordinarily And therefore extraordinary regard to be had of it For I was thinking why He should heer in this second part say that He was made Head of the Corner Why should it not suffice to have sayd factus est Caput and no more Or if more factus est Caput Aedificij To have said He was made the Head at least wise made the Head of the whole Building Why must Anguli â—e added What needed any mention of the Corner No occasion was given no mention was made of it in His Refusing The word Head would have served fully to have sett His Exaltation forth Some matter there was that this word must come in And sure no other but to shew CHRIST 's speciall delight and love of that place At His rising this day Stetit in medio and heer He is come to His place againe for Stetit in medio and Caput Anguli come both to one Therefore that like love like speciall regard be had by us of that place Iohn 20.19 and of the vertue of that place vnitie that it be sought and preserved carefully that the sides flie not of the well knitting whereof is the very strength of the whole Building By Bede it is rendered as a reason why the Iewish builders refused our SAVIOVR CHRIST for the head place Quia in uno pariete stare amabant They could endure no Corner they must stand alone upon their owne single wall be of themselves not ioyne with Gentile or Samaritane And CHRIST they endured not because they thought if He had been Head He would have inclined that way Ioh. 10.16 Alias â—ves oportet me adducere Alias they could not abide But sure a purpose there must be alias oves adducendi of bringing in others of ioyning a corner or els we doe not facere secundùm exemplar build not according to CHRIST 's patterne our fashion of Fabrique is not like his They that thinke Heb. 5.8 to make CHRIST Head of a Single wall are deceived it will not be They that say so the head all is well it skills not for the Corner erre too He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Corner-stone first and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head-stone after And they that had rather be a Front in a wall then in a meaner place sub lapide Angulari And they that stand upon their owne partition and will not endure to heare of any ioining care not what become of Angulus Philp. 2.5 if it were strooâ—en out the same minde is not in them in neither of them which was in CHRIST IESVS His mind we see He lookes to the Angle as to the Head and to the Head as to the Angle And they build best that build likest Him Wisedome is iustified of all her Children Luc. 7.35 And last the duty of the wholâ— Second part and so this daies duty is 〈◊〉 â— When the 〈…〉 is brought forth 〈…〉 as to day it was we are to proâ—ecute it with 〈◊〉 and â—eâ—edictus qui venit as 〈…〉 way followeth in th◠〈◊〉 with 〈◊〉 of 〈◊〉 Grace 〈◊〉 is Fo◠〈…〉 the Prophet Lapâ—◠〈◊〉 would be 〈◊〉 with râ—ioycing Reioyciâ—g 〈…〉 Hiâ—â—egard Zâ—ch 4.7 that 〈…〉 〈◊〉 so even in the â—uilding's that hâ—th got 〈◊〉 a Head Such and so gratious a Head as could endure thâ—â—â—o be 〈…〉 and yet admitt yea even those thâ—t â—o refused Him if the 〈…〉 in themselves to be Stones in His building for all that and to be meâ—bers of the Body whereof He is the Head Then secondly as GOD hath so we to make Him Head Actually we cannot He is made to our 〈◊〉 but in account we may Giving Him the highest place in all our respectâ— Magnifying His Name His Word above all things His Word Psal. 138.2 makiâ—g it our chief ground His Name and the Glorie of it making it our chiefe â—nd Thâ—â— other considerations cary us not away as these Builders heer it did Ioh. 11.48 of Vâ—â—ient 〈◊〉 or I wot not what but that ever as the Heathen Lawyer said it be Fâ—tiâ—r ratiâ— quâ— facit pro Religione the best reason that maketh best for Religion and for the good of the Body of this Head that is the peace of His Church And this for Lapis erat CHRISTVS But Lapis erat David is likewise true Therefore that we doe King David no wrong The second seâ—se David let us shew how it fitts him too but briefly because this is not His day David was a stone The Iewes say it was his Nic-name or name of disgrace that in scorne they called him so For that all his credit forsooth came by casting a stone and hitting Goliah by chance right in the forehead and so they thwited him with that name They gave it him in scorne but he bare it in earnest For sure much sorrow he endured had that propertie of a Stone And nothing could remove him or make
raised thence To Him that is hable to do that fourty sixe houres are as good as fourty sixe yeares all one Nay even fourty sixe minutes but that it was held fitt He should lye longer in His grave then so that there might be the surer certeinty of His death Otherwise yeares daies or minutes to Him are all alike The Signe is in both but to say truth in Excitabo rather then in the three daies For to the power of Excitabo Nullum tempus occurrit Why three But why three daies iust Neither more nor lesse Because elswhere He saith No other time but Iona's that should serve Him No other then Mose's time fourtie daies in His fasting No other then IONA's time three in His rising Content to keepe time with His Prophetts before him Far from the humour of some that must varie no remedie If Ionas three they must foure or three and a halfe at least If Moses fourtie they must be a day under or â—ver have a number have a tricke by themselves beyond others still Els all is nothing worth Far from them I say and to make us farr from them by His example to keepe us to that which others before us have well and orderly kept b Excitavit the doing Now to the excitavit of this Excitabo Thus He said it should be Et fuit sic and so it was He would raise it dixit And He did raise it factum est His dissolution lasted no longer then His limitation before hand set That was not post tres but in tribus not after but within the compasse of three daies And He came within His time For this is but the third day and this day by breake of day was this Temple up againe a Our duty upon these To reiâ—ice This then being the day not onely of Excitabo but of Excitavit illud of the setting it up accordingly we this day to celebrate the Encaenia or new dedicating of this Temple A dedication was ever a Feast of Ioy and that great Ioy. Every Towne had their Wake in memorie of the dedicating of their Church That we then hold it as a Feast of ioy that we be glad on it as glad nay more glad to see it up againe this day thâ—n the third day since we were sorry to see it downe in the dust To Solvite downe with it Edom's cry belongs Ieremie's Lamentation to Excitabo this dayes worke Zacharie's ioyfull shout or acclamation Gratiam Gratiae grace upon grace and ioy upon ioy Zach. 4.7 and thanks upon thankes Grace Ioy and thankes with an Emphasis for it is now illud with an Emphasis indeed For our good Rom. 3.2 By Solvite But our ioy will quickly quaile if we no good by it I aske then what is all this to us And I answere with the Apostle Multum per omnem modum 1. For first this Solvite of His is a Solvite to us a loosing us not onely from our sinns the câ—rds of our sinnes heer Prov. 5 22. Iud. 6. as Salomon calls them but the chaines the everlasting chaines of darkenesse and of hell there due to them and to us for them By excitabo 2. Then this excitabo is not to end in Him What we beleeve He did for that Temple of His Bodie naturall the same we faithfully trust He will do for another Temple the Temple of His Bodie mysticall For it is mysticall as much as for His naturall for whose sake He gave Hiâ— naturall Bodie thus to be dissolved Of which mysticall Bodie we are parts and the whole cannot be without his parts Every of us membâ—rs of this Bodie for his part Every one living stones of this spirituall Temple Dissipentur illa restaurabit denuò saith Origen scattered we may be He will gather us againe loosed He will knitt us fall downe and die He will set us togither and set us up againe After two daies He will revive us and in the third day raise us Hos. 6.2 And we shall live in His sight saith the prophet Hosea of us all And this is to us all matter of great Ioy. For to this Solvite in the end we must all come Statutum est hominibus Heb 9.27 There is an Act passed for the dissolution of these our earthly tabernacles Loosed they shal be Spirit from flesh Flesh from bone each bone from other No avoyding it All our care to be this how to come to a good excitabo b Our morall duty Good I say for excitabo we shall never need to take thought for we shall come to that whither we care for it or no. But to a good Excitabo such a one as He as CHRIST as this Temple is come to that is to a joyfull resurrection as we call it That is worth our care For in the end that wil be worth all That shall we come to if we can take order that while we be heer To make our bodies Tâ—mples before we goe hence our bodies we get them Templified as I may say procure they be framed after the similitude of a Temple this Temple in the Text For if it be Solvite Templum at the dissolution a Temple a Temple it will rise againe there is no doubt of that Our bodies as we use the matter many of us are farr from Temples rather Prostibula then Templa brothel-houses brokers shopps wine-caskes or I wote not what rather then Temples Or if Temples Temples the wrong way of Ceres Bacchus Venus or to keepe the scripture phrase of Camos Ashtaroth Baalpeor and not Domus Patris mei as this heer He speakes of But if this be the fruict of our life and we have no other but this to fill and farce our bodies to make them shrines of pride and to mainteyne them in this excesse to make a money-change of all besides Common wealth Church and all I know not well what to say to it I doubt at their rising they will rather make blockes for hell fire then be made Pillars in the Temple of GOD Apoc. 3.12 Heb. 9.11 in the holy places made without hands Otherwise if they prove to Temples heer let no man doubt then let them be loosed when or how they will He that raised this Temple so they be Temples will raise them likewise and that to the same glorious estate Himselfe was raised to A course then must be taken that while we are heer we doe Solvere Templa haec The morall solvite of them dissolve these Temples of Camos and Ashtaroth and upon the dissolution of them we raise them up very Temples to the true and living GOD That we downe with Bethaven this house or shop of vanitie as by nature they are and up with Bethel God's house as by grace they may be For a Solvite and an excitabo we are to passe heer in this life and this The morall Excitabo Apoc. 20.6 this excitabo is the first
the first thing they doe they aske her why she wept so Both of them begin with that question And in this is love For if when CHRIST stood at Lazarus's grâ—ve's side and wept 〈◊〉 11 3â— the Iewes said See how He loved him may not we say the very â—â—me when Marie stood at Christ's grave and wept See how she loved Him Whose â—resence she wished for His misse she 〈◊〉 for whom she dearely loved while she 〈…〉 Amor amarè flens Love running downe the checâ—es The fourth in these And as she wept she stouped and looked in ever and anon That is she did so weepâ— as she did seeke withall Weeping without seeking is but to small purpose But her weeping hindred not her seeking Her sorrow dulled not her diligence And diligence is a character of love comes from the same roote 〈…〉 Amor diligentiam diligens To seeke is one thing not to giver over seeking is another For I aske why should she now looke in Peter and Iohn had looked there before nay beene in 〈…〉 makes no matter she will not trust Peter's eyes nor Iohn's neithe◠〈◊〉 she her selfe had before this 〈…〉 looked in too No force she will not 〈…〉 will suspect her owne eyes she will rather thinke she looked not well befoâ—e thâ—â— leave of her looking It is not enough for love to looke in once Thus we use this is our manner when we seeke a thing seriously where we have sought already there to seeke againe thinking we did it not well but if we now looke againe better we shall surely finde it then Amor quaerens ubi quaesivit Love that never thinkes it hath looked enough These five And by these five we may take measure of our love and of the true multum of it Vt profit nobis ejus stare ejus plâ—rare quaerere saith Origen that her standing her weeâ—ing and seeking we may take some good by them I doubt ouâ—s will fall short Stay by Him alive that we can juxta mensam but juxâ—a monumentum who takes up his standing there And our love it is drie-eyed it cannot weept it is stiff ioynted it cannot stoupe to seeke If it doe and we hit not on Him at first away we goe with Peter and Iohn we stay it not out with Marie Magdalen A signe our love is little and light and our seeking sutable and so it is without successe We finde not Christ no mervaile but seeke Him as she sought Him and we shall speede as she sped VER 12. And saw two Angells in white sitting the one at the head the other at the feete where the bodie of Iesus had lien For what came of this Thus staying by it and thus looking in againe and again though she saw not Christ at first she sees His Angells For so it pleased Christ to come by degrees His Angells before Him And it is no vulgar honour this to see but an Angels what would one of us give to see but the like sight We are now at the Angell's Part. Their appearing in this verse There are foure poiâ—ts in it 1 Their place 2 Their habit 3 Their site 4 and their order 1 Place in the 〈…〉 2 Habit in white 3 siâ—e they were sitting 4 and their order in sitting one at the head the other at the feete The Place In the grave she saw them and Angells in a grave is a strange sight a sight never seen before not till Christ's body had beene there never till this day this the first newes of Angells in that place For a grave is no place for Angells one would thinke for wormes rather Blessed Angells not but in a blessed place But since CHRIST lay there that place is blessed There was a voice heard from heaven Rev. 14 13â— Psal. 116.15 Blessed be the dead Precious the death Glorious the memorie now of them that 〈◊〉 in the Lord. And even this that the Angells disdained not now to come thitheâ— and to sit there is an â—â—spicium of a great change to ensue in the state of that plâ—ce Quid gloriosiâ—s Angelo quid vilius vermiculo saith Augustine Qui fuis 〈◊〉 locus est Angelâ—rum That which was the place for wormes is become a place for Angells 〈◊〉 Habit In white So were there diverse of them diverse times this day 〈…〉 white all in that colour It seemes to be their Easter day colour for at 〈…〉 they all doe their service in it Their Easter day colour for it is the 〈…〉 Resurrection The state whereof when Christ would represent vpon the 〈…〉 His raiment was all white no Fuller in the earth could come neer it And 〈…〉 it shal be when rising againe we shall walke in white robes and follow the Lambe whither soever He goeth Revel 7.9 Heâ—â—en mourned on Good-fryday the Eclipse made all then in blacke Easter day â—â—eioiceth Heaven and Angells all in white Salomon tells us it is the 〈…〉 And that is the state of ioy Eccles. 9 8. and this the day of the first ioyfull 〈◊〉 of it with ioy ever celebrated even in albis eight daies togither by them thâ—â— found CHRIST In white and sitting As the colour of ioy so the situation of rest So we sâ—y sit downe and rest And so is the grave made by this morning's worke a place of rest Rest not from our labours onely so doe the beasts rest when they â—he But as it is in the XVI Psalme a Psalme of the resurrection a rest in hope Psal. 16.9 hope of rising againe the members in the vertue of their head who this day is risen So to enter into the rest which yet remaineth for the people of GOD Heb. 4.9 even the Sabbath eternall Sitting and in this order sitting at the head one at the feete another where His bodie had lien 1. Which order may well referre to CHRIST Himselfe whose body was the true Arke indeed In which it pleased the GOD head to dwell bodily Col. 2.9 and is thereâ—ore heere between two Angells Exod. 25.19 as was the Arke the type of it between the two Cherubims 2. May also referr to Marie Magdalen She had annointed His head she had annointed His feete at these two places sit the two Angells Mat. 26 7. Ioh. 11.3 as it were to acknowledge so much for her sake 3. In mysterie they referr it thus Because Caput Christi Deus 1. Cor 11.3 Gen. 3.15 the God-head is the head of CHRIST and His feete which the Serpent did bruise His manhood that either of these hath his Angell That to Christ man no lesse then to Christ God the Angells doe now their service In principio erat verbum His God-head there an Angell Verbum caro factum His man-hood there another Heb. 1.6 And let all the Angells of God worship Him in both Even in His man-hood at His cradle the head of it a queer of Angells at His grave the feete of it Angells
Chrysostome Ad Hebr. Hom. Hoc est exemplar illius c. And Thomas Aquinas giving the reason of the diverse Names given to this Sacrament saith that it hath a triple signification 1. Respectu praeteriti one in respect of the Time past inasmuch as it is commemorative of the LORD 's Passion which is called a true sacrifice and according to this it is called a sacrifice 2. Respectu praesentis in respect of the present that is of the Vnitie of the Church unto which men are gathered by this Sacrament and according to this it is named a Communion or Synaxis because by it we communicate with CHRIST and are partakers of his Flesh and Deity 3. Respectu futuri in respect of that which is to come inasmuch as this Sacrament is prefigurative of the fruition of GOD which shal be in heaven and accordingly it is called viaticum because it heer furnisheth us in the way that leades us thither Againe it is called the Eucharist that is bona gratiae the good grace because â—ternall life is the grace of God Rom. VI. or els because it really conteines CHRIST who is full of grace It is also called Metalepsis or Assumptio because by it we assume the Deite of the Sonne All this Part. III. Q. LXXIII Artic. IIII. In corpore And in his Answer ad III m. he addeth That this Sacrament is called a Sacrifice inasmuch as it doth â—epresent the Passion of Christ it is likewise called Hostia an Host inasmuch as it conteyneth Christ himself who is Hostia salutaris Ephes. V. Heer is a Representative or Commemorative and Participated Sacrifice of the Passion oâ— Christ the True sacrifice that is past and heer is an Eucharisticall sacrifice but for any Extâ—â—nall Proper sacrifice especially as sacrifice doth signifie the Action of sacrificing heer is not one word And theâ—fore this is a new conceipt of later men since Thoâ—aâ— his time unknowne â—o him and a meer Novellisme And the Cure is as bad as the Diseaâ—e Though Thomas gives no other reasons why it is called a sacrifice yet say they Thomas denieth it not For that is plainly to confesse that this is but a patch added to Antiquitie And yet when he saith it is a Representative or Commemorative Sacrifice respectu praeteriti in respect of that which is past that is the Passion of Christ which was the true Sacrifice he doth deny by consequent that it is the true sacrifice it selfe which is past And if Christ be sacrificed daily in the Eucharist according to the Action of sacrifice and it be one and the same sacrifice offered by Christ on the Crosse and the Priest at the Altar then can it not be a Representation of that sacrifice which is past because it is one and the same sacrifice and Action present Therefore Saint Paul proceeds in the XV. Verse by him therefore let us offer the sacrifice of praise to GOD continually that is the fruit of our lipps giving thanks to his Name Let us offer up to GOD Christians then have an offering and let us offer up to GOD continually this is the ground of the daily Sacrifice of Christians that answereth to the daily sacrifice of the Iewes And this Sacrifice of praise and thanks may well be understood the Eucharist in which we chiefly praise and thank GOD for tâ—is his chief and great blessing of our Redemption And this and all other Sacrifices of the Church externall or spirituall must be offred up and accepted per Ipsum in by and through Christ. S Paul saith not Ipsum offeramus Let us offer him that is Christ but let us offer and sacrifice per Ipsum by him in whom onely we and our sacrifices are accepted And Rom. XII.I. Offerte corpora Offer your bodies living sacrifices holy and acceptable to God which is your reasonable service It is not Corpora sine Ammis not bodies without soules For in them without soules there is no life no holinesse no accepting and this is mans reasonable service all els is without reason And Saint Peter the first Pope as they reckon him who I am assured had infallibility saith I. Pet. II.V. Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall Sacrifices acceptable to GOD Per Iesum Christum by Iesus Christ. And Saint Iames Chap. I. Ver. XVIII tells us that to this end GOD begat us by his word of truth that we might be primitiae creaturarum not offer to GOD the first fruits of our fields or cattle but that we might offer up our selves as first fruits to GOD. So all the Offerings of the Church are the Church it self and Christ the Head offered corpus naturaâ—e his naturall Body his soule and flesh for a sacrifice for the ransome and price of our sinn thereby purchasing eternall redemption Heb. X.XII. and by this one offering he perfected for ever them that are sanctified Verse XIII Neither doth Christ there that is in heaven where he now appeares in the presence of GOD offer often or any more for us but this once there is appearing but no offring And the Apostle gives the reason of it For then he must have often suffered since the foundation of the world Heb. IX 24.25.26 He appeares in heaven as our High Priest and makes intercession for us but he offers his naturall body no more but once because he suffers but once No offering of Christ by Saint Paul's rule without the suffering of Christ the Priest cannot offer Christ's naturall bodie without the suffering of Christ's naturall bodie So likewise the Church which is Christ's mysticall bodie offers not Christ's naturall bodie it hath no power to offer the naturall bodie which is proper to Christ onely Pono animam nemo tollit not the Church nor they that are not the Church And there is no such thing in Scripture nor I presume can easily be shewed out of any of the probable and undoubted Fathers but the Church offers corpus mysticum Christ's mysticall bodie that is it self to GOD in her daily Sacrifice First all sacrifice is proper due only to God Be men never so venerable never so worshipfull yea adorandi to be adored also yet no man ever offered sacrifice to any unlesse he knew him or thought him or feigned him to be a God Saint Aug de Civ Dei l 10. c 4. Et cont Faust. l. 20.21 True Angels would never accept Sacrifice wicked Angels only sought it because they also affected to be deified In which respect never any Priest at the Altar even super corpus Martyris over the bodie or sepulcher of any Martyr prayed thus Offero tibi Sacrificium Petre Paule Cypriane I offer sacrifice to Thee ô Saint Peter Saint Paul or Saint Cyprian All celebrities towards them whether praises to GOD for their victories or Exhortations to their imitation are onely Ornamenta memoriarum the Ornaments of their memories not Sâ—cra noâ—
indeed all our Religion is rather Vidimus a Contemplation then Venimus a Motion or stirring to doe ought But when we do it we must be allowed leisure Ever Veniemus never Venimus Ever comming never come We love to make no very great haste To other things perhapps Not to Adorare the Place of the worship of GOD. Why should we CHRIST is no wild catt What talke you of twelve dayes And it be fortie dayes hence ye shall be sure to finde His Mother and Him She cannot be churched till then What needes such haste The truth is we conceipt Him and His Birth but slenderly and our haste is even thereafter But if we be at that point we must be out of this Venimus they like enough to leave us behind Bâ—st get us a new Christ-masse in September we are not like to comâ— to CHRIST at this Feast Enough for venimus 4. Their Enquiry Vbi est But what is Venimus without Invenimus And when they came they hit not on Him at first No more must we thinke as soone as ever we be come to finde Him strâ—ight They are faigne to come to their Vbi est We must now looke backe to that For though it stand before in the Verse here is the right place of it They saw before they came and came before they asked Asked before they found and found before they worshipped Betweene Venimus their comming and Adorare their worshipping there is the true place of Dicentes Vbi est Where first we note a double use of their Dicentes these Wise men had 1 As to manifest what they knew Natus est that He is borne so to confesse and aske what they knew not the Place Where We to have the like 2 Secondly set downe this That to finde where He is we must learne of these to aske Where He is Which we full little set our selves to do If we stumble on Him so it is But for any asking we trouble not our selves but sit still as we say and let Nature Worke And so let Grace too and so for us it shall I wote well it is said in a place of Esai He was found à non quaerentibus of some that sought Him not Esa 65.1 never asked Vbi est But it is no good holding by that place It was their good hap that so did But trust not to it it is not every bodies case that It is better advise you shall read in the Psalme Haec est generatio quaerentium Psal. 20.6 There is a Generation of them that seeke Him Of which these were And of that Generation let us be Regularly there is no Promise of Invenietis but to quaerite of Finding but to such as seek It is not safe to presume to find Him otherwise I thought there had been small use now of vbi est Yet there is Except we hold the ubiquitie That CHRIST is ubi non any where But He is not so CHRIST hath His ubi His proper Place where He is to be found And if you misse of that you misse of Him And well may we misse saith CHRIST Himselfe there are so many will take upon them to tell us Where And tells us of so many vbis Ecce hîc Mat. 24.23 Look you Heer He is Ecce illîc Nay then there In deserto in the desert Nay In penetralibus in such a privie Conventicle you shall- be sure of Him And yet He saith He Himselfe in none of them all There is then yet place for ubi est I speake not of His Naturall body but of His Mysticall That is CHRIST too How shall we then do Where shall we get this Where resolved Where these did They said it to many and oft but gat no answere till they had got togither a Convocation of Scribes and they resolved them of CHRIST's ubi For they in the East were nothing so wise or well seen as we in in the West are now growen We need call no Scribes togither and get them tell us Where Every Artisan hath a whole Synode of Scribes in his braine and can tell Where CHRIST is better then any learned man of them all Yet these were Wise men Best learne where they did And how did the Scribes resolve it them Out of Mica As before to the starr they joyne Balaam's Prophecie So now againe to His Orietur that such a one shall be borne they had putt Mica's et tu Bethlehem the Place of His Birth Still helping and giing light as it were to the Light of Heaven by a more cleer light the Light of the Sanctuarie Thus then to doe And to doe it our selves and not seeke CHRIST per alium Set others about it as Herod did these and sit still our selves For so we may hap never find Him no more then He did And now we have found Where what then It is neither in seeking nor finding 5. Their End Adorare Eum. Venimus nor Invenimus the End of all the Cause of all is in the last words Adorare Eum to Worshipp Him That is all in all And without it all our seeing comming seeking and finding is to no purpose The Scribes they could tell and did tell Where He was but were never the neerer for it For they worshipped Him not For this End to seeke Him This is acknowledged Herod in effect said as much He would know where He were faigne and if they will bring him word where he will come too and worshipp Him Ver. 1â— that he will None of that worshipp If he find Him his Worshipping will prove Worrying As did appeare by a sort of seely poore Lambes that he worryed when he could not have his will on CHRIST Thus he at His Birth And at His death the other Herod He sought Him too but it was that he and his Soldiers might make them-selves sport with Him Such seeking there is otherwhile Luc. 23.11 And such worshipping As they in the Iudgment Hall worshipped Him with Ave Rex and then gave Him a bobb blind-fold The Worlds worship of Him for the most part Ioh. 19.3 But we may be bold to say Herod was a foxe These meane as they say Luc. 13.32 To worshipp Him they come and worship Him they will Will they so Be they well advised what they promise before they know whither they shall find Him in a worshippfull taking or no For full little know they Where and and in what case they shall find Him What if in a stable layd there in a manger and the rest suitable to it in as poor and pitifull a plight as ever was any More like to be abhorred then adored of such Persons Will they be as good as their word trow Will they not step back at the sight repent themselves of their iourney and wish themselves at home againe But so find Him and so finding Him worshipp Him for all that If they will verily then Great is their Faith This the
eating of fish say what we will a lesse pleasing diet and lesse desired by us 2. Againe Non comedit Not eat at all not altogether any That were too strict 2 Tobie's fast What say you to Non tantum To some but not so much Before altered the qualitie heer abates of the quantitie Not in that quantitie not so much not so oft as at other times To cutt of one meale if both you cannot They call it Tobie's fast Tob. 2.4 Quando derelinquebatur prandium he left his dinner Dinner or supper all is one so one be left nec ventrem cibo oneres duplicato It is S. Hierome and we doe not double ballast our bellies And these two we call portionale ieiunium Takes not away all takes some and leaves some leaves us an honest portion leaves us a meale Some kind and some measure only abridged 3. Not usque ad vesperam Not till night forbeare 3 Corneliu 's and Peter's fast too long that What say you to as before not so oft so heer not so soone as at other times Put of the time of our repast Make our molestus cliens breake his houres a little if not ad vesperam as neer vesperam as we may Corneliu's fast they call it he was fasting at the ninth houre that is our three at afternoone till then Peter's fast they find and that is the lowest Act. 10.13 he was fasting till past the sixt houre till then Thus indulgent she is for these are not without example in Scripture we see nor vnknowne to Antiquâ—tie But for Antiquitie then 10.9 they pressed forward as much as they could and we draw backward all that ever we can These then or as many or as much of these as we can so to make some manner shew some countenance toward it that if not keepe pace with the ancient Church yet no to give them over cleane not to fall behind them so farr till we lose the sight of them quite and so fall to abandon Cum jejunatis altogether And thus much for this Cum this very time and the manner of jejunatis our fasting in it And now we have found us a time for our fast GOD send us to get a fast for our time a jejunatis for our Cum. For this Cum is now come Heere then is the place and time to answer CHRIST 's when ye fast to aske When fast we Every one to enter into his owne heart and convent himselfe about the taking of these times how oft we have taken them How oft I would it were come to that I feare it must be whether we have 〈◊〉 them at all or no Whether any of them And 〈…〉 if this question should be put us 〈…〉 me to our consciences a many of us whether it would not appose us to tell when this when last was But if as I doubt we have not taken them then I ask Why have we not Have we no sinnes to be consured are we in no feare of wrath to come Our case sure is fearefull if we feare not Are our soules so very humble our bodies so in subiection we need it not I mervaile it should be so it should be needfull for S. Paul his body should need chastening ours none What is the Bridegroome alway with us He with us and we with him alwayes do we never part doth that time never come Never all our life long Yes yes we want no times nor we want no causes we want wills Whereof sure we should do well to be think our selves better lest we be out of the Ghospell quite CHRIST cannot say to us when ye fast if we fast not at all Somewhat would be done sure if it were but to make CHRIST speake to some purpose Somewhat or all that hath beene said and all that shal be is to no purpose No use of it of a caution how to do that we have no meaning ever once to do at all I should now come to the Cautions and if GOD will so I will but at some other time But as our times are enclined to leave sensualitie to our owne which we would faine haue called Christian libertie we had need to bend and to spend our whole exhortation not so much against hypocrisie as for fasting to keepe life in it As our Age falls out that is not so necessary Time was when fasting was in credit And when a thing is in request then is counterfeiting to be feared then take heed of hypocrisie But now when little is attributed to the true then should I think there needs little feare of the false So that it were not altogether without reason as the world goes not to stand on the later so much but euen let it go and so men would fast let their countenances be as pleased them let them looke as sowre as they list Should I say so I might well enough for any feare fasting will now be made matter of vaine-glorie But that were to exceed my Commission I dare not but leave it as CHRIST hath left it and say with the Apostle Quod accepi à DOMINO 〈◊〉 11.23 What I have received of the LORD that and no other thing and as I have received it of the LORD so and no otherwise deliver I it vnto you And perswade exhort entreat and even beseech you to doe it but not as hypocrites and backe againe not as hypocrites to doe it not so yet in any wise to doe it to fulfill to make good CHRIST 's Cum jejunatis Iejunatis you know what tense it is In the present tense He hath putt it for at the present time He requireth it It is not Cum jejunabitis or cum jejunaturi estis when you shall fast but when you doe He speaks as if He would have us fall in hand with it presently and make no future fast of it The Cum is already come and we to doe it now it is come to make answer to CHRIST 's When you fast with Now we fast now we are at it this day commonly called Caput jeiunii the head of it to which head I trust we will allow a body and so make a fast of it And even so then let us doe And He that saith it will see it and seeing it will see it shall not goe without a reward at His hands See that any hunger or thirst for Him and upon His word suffered shall be satisfied at His heavenly table at the great EASTER Day the Day of the last Resurrection where there shall be no fasting any more but a Feast with all joy and jubilee for ever A SERMON PREACHED BEFORE KING JAMES AT WHITE-HALL On the VI. of March A. D. MDCXXII being ASH-WEDNESDAY MATTH CAP. VI. VER XVI Cum autem jejunatis nolite fieri sicut hypocritae tristes Exterminant enim facies suas ut appareant hominibus jejunantes Amen dico vobis quia receperunt mercedem suam Moreover when you fast *
hath GOD holpen us whose arme is not shortned though PHARAOH 's heart be hardned Hitherto Salvation hath GOD sett for our walls and Bulwarkes and our Prince Prince Alkum and our enemie hath not boasted himselfe at the putting of his armour as at the buckling it on 1. Reg. 20.11 â— and our Neighbours glad to lay hold of our skirts and say We will be yours for we see GOD is with you Zac. 8.10 The great blessing of GOD having been upon us Deut. 28.12 Thou shalt lend to many Nations but shalt borrow of none Such hath hitherto been our song and such may it long be yea ever O LORD And that it may so be DAVID teacheth the way of keeping it so still Namely by Setting fast the Pillars of it Which is the second principall point What this strength is and what the Pillers are that beare it up The HOLY GHOST speaking of strength nameth two Gen. 32.28 as indeed the Scripture knoweth no more 1 The strength of IACOB and 2 the strength of ISRAEL 1 Of IACOB supplanting or prevailing over men 2 and of ISRAEL prevailing with GOD. IACOB'S strength I call whatsoever the counsell or might of man affoordeth His prudent forecast whereby he over-reached ESAV Gen. 27.36 and LABAN 30.37 And his bow and sword whereby he wanne from the Amorite Gen. 48.10 Vnder these two I comprehend all humane strength the strength of IACOB But when all is done we must reserve and keepe a strength for GOD saith DAVID Psal. 59.9 Who if he forsake Alexandria 2. Nahum 3.8 though it have the Sea for his ditch it shall be carried captive who if he forsake Ephraim though they be well harnessed and carie bowes they shall turne themselves back in the day of battell Therefore Psal. 77.9 ever DOMINVS commeth in Deut. 33.7 Iuda's owne hands are sufficient to helpe Si tu DOMINE If thou LORD helpe him against the enemie And Nisi Dominus If that the LORD doe not keepe the house and watch the house and make fast the Pillars all is in vaine Psal. 127.1 Ioine saith the Wiseman Ittiel that is Pro. 30.1 Dominus mecum and then Vcal that is Praevalebo will not tarry from you Vcal and He goe ever together Sever saith DAVID Hij in curribus Hij in equis from In nomine Domini the next newes you shall heare of them is * Psal. 20.8 Ibi ceciderunt c There they are brought downe and fallen Therefore we must allow Israël a strength also without which Iacob's forecast shall faile for He casteth out the counsells of Princes Psal. 33.10 and his sword too For He can rebate the edge of the sword Psalme 89.43 Two strengths then there are and these two DAVID heere termeth two Pillers that we may know what be the Pillers of the Land For such was the manner of the Iewish building arch-wise upon two maine Pillers to set it We may see it by Samson's desire Ind. 16.29 so to be placed as the two Supporters of the Temple might be in his two hands that bowing them all the Church might come downe upon their heads Such an arch of government doth DAVID heere devise two Pillers bearing it up He telleth us they be two and he telleth us what they be for he hath already named them in the two former Vses 1 Celebrabimus te IEHOVA in the first And 2 Iustitias judicabo in the second GOD and Right the Pillers Yet these two Pillers as strong and as steddy as they are except they be looked to and vpheld except they have an Vpholder and that a good one Religion will cleave and Iustice bend and they both sinke and the whole frame with them Therefore mention is made heere of a person put in trust with the bearing them up which is the third point Which Person is heere Ego autem the first that is DAVID the first and the chiefe Person in any governement He it is upon whom both these leane He is the Head 2. Sam. 15.17 that guideth these two armes He the breath of life in both these nosthrills Yea of all the body saith Ieremie Lam. 4.20 of Iosias Even Christus Domini the Annointed of the LORD is the breath of all our nosthrills Familiar it is and but meane but very full and forceable the Simile of Esay wherein he compareth the Prince to a naile driven into a wall Esa. 22.23 whereon are hanged all both the vessells of service and the Instruments of Musique that is He beares them up all And great cause to desire GOD fast may it sticke and never stirre this naile for if it should all our Cuppes would batter with the fall and all the Musique of our Quire be marred that is both Church and Countrey be put in danger Which GOD willing to shew saith Philo Iudaeus He did place the fifth Commandement which is the Crowne-commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the middle and confines of both Tables Those touching Religion and those touching Iustice that with one arme He might stay Religion and with the other stay Iustice and so uphold both And where such support hath wanted both have lyen on the ground For both of Mica's Idolatrie that is corrupt Religion and of the villanie offered at Gibeah and of the outrage committed by them of Dan both in rifling houses and sacking whole townes that is of open injustice GOD rendereth no cause but this Non erat Rex the Pillers went downe Ego wanted Without which that is an established governement we should have no Common-wealth Gen. 10.5 but a wild forrest where Nimrod and his crew would hunt and chase all others No Common-wealth but a Pond where the great fish would devoure the small Abac. 1.15 Nothing but a sort of sheepe scattered without a Shepheard saith MOSES Num. 27.17 Psal. 95.7 Psal. 44 22. No more Oves Pascuae sheepe of the Pasture when their Governor is gone but Oves occisionis sheepe for the slaughter Non populus sed turba No People but a Rout No building nor Pillers but a heape of stones Num. 23.21 Therefore a joyfull noise is the shout of a King among them Ioyfull indeed every way but joyfull especially if this Ego be not Saul but David David which giveth strength vnto the Pillers and not Saul an empairer or weakner of them It is David's complaint in the forepart he found the land weake when he came to it So Saul had left it It is his promise that as Saul by his slacknesse had brought the estate low So he by his vigilancie would raise it up againe And this is the last point how Saul decayed and David restored the Pillers againe Eâ—l 1â— 18 The Wise man saith that evill looking to will decay the principalls of any building and that was Saule's defect as the Scripture recordeth Religion first Instead of Celebrabimus 1. Chr. 13 3. Negligimus IEHOVAM King David in
for good causeth it to be registred in His Gospells for good in the day of Iudgement shall pronounce it good Rewardeth it for good in this world with a good name in that to come with all the good of His Kingdome where no good is wanting 3. The reason In Me. The third remaineth Vpon Me wherein properly is meant His naturall body of flesh which should not alway be with us But they of whom we have learned to interpret the Scriptures in a manner all extend it to His Mysticall body too and as they thinke by good consequence That seeing He gave His naturall body to be bought and sold rent and torne crucified and slaine for His body mysticall His body mysticall is certenly deerer to Him and better He loveth it And then if He will accept that is done to the lesse and make it Bonum opus He will much more that which is done to the more beloved and it shall never goe for lesse Never did I am sure The Scriptures record as a good worke that that was laid downe at the Apostle's feet Acts. 5. no lesse then this that was laid upon CHRIST 's owne head And in them Ananias a Church-robber and Iudas a Christ-robber both in one case Sathan is said to have filled both their hearts in that act Luk. 22.3 Acts 5.3 And like evill end came to both And both are good remembrances for them that seeke and say as they did Yea which would not be content to deteine a part Ananias and Iudas went no farther but would seise of all gladly if a Gracious Lady did not say Sinite To conclude it is Saint Augustine and so say all the rest Tu intellige de Ecclesiâ Quia qui aliquid de Ecclesiâ praedatur Iudae perdito comparatur Vnderstand this of the Church and spare not For he that taketh any thing I say any thing from it is in Iuda's case For the sinne certeinly for the punishment as it pleaseth GOD. Now we know what is meant by In Me it is no wast word We will consider it first as a reason of the two former and then as a speciall answer to that of the poore It answereth Vtquid To what end why In Me to Me and for My sake It answereth Perditio In Me why it is spent on CHRIST on Me on whom nothing that is spent is mis-spent It yeeldeth a reason of Sinite Spare her if not her yet spare Me trouble Me not Ye cannot scrape of the ointment but with my trouble And a reason of Bonum opus est For His In me is warrant sufficient why the worke is to be reckoned good Yea in saying it is not onely good done but done to Him He giveth it a dignitie and lifteth up this worke above But especially it answereth the weight of Iuda's reason Pauperibus the Poore Our SAVIOVR CHRIST plainely sheweth that Iudas is mistaken that draweth a diameter and maketh opposition betweene devotion toward CHRIST and Almes to the poore Tabitha was good to the poore Marie Magdalen to CHRIST Must we put Marie Magdalen to death to raise Tabitha againe and is there no other way Yes indeed Sinite illam saith CHRIST in this verse let this stand â—eâ—se 7. and yet do those good too Date eleemosynam in the next There be other meanes to provide for the poore then by sale of CHRIST 's ointment And we are not in pretense of them to omitt this or any office or duty vnto CHRIST Pauperibus is not the onely good worke this is also And of the two if any to be preferred it is In Me He certainely to be served first To which worke not onely those of weaâ—th Marie Magdalen with her three hundred pence but even poore and all the poore Widow with her mites is bound Mar. 12.42 as we see Even to add something to the offerings of GOD And if not with Nardus yet with oile to annoint His head as Himselfe requireth This I say if both could not stand But thankes be to GOD there be waies they may both stand and not one fall that the other may rise Malachie telleth us a way and it is a speciall one to doe as this vertuous woman heere Mal 3.10 Inferte in Apothecas meas bring into mine that is my Churche's treasures and I will breake the windowes of heaven and send you such plenty as you and the poore both shall eate and have enough and yet leave in abundance So that we see the next and kindliest way to have Iuda's complaint redressed is to speake and labour that Marie Magdalen's example may be followed Secondly by In Me it plainely appeareth how CHRIST standeth affected to workes of this kind For permitting them standing for them defending and commending them He sheweth plainely He will be content with such as it is For albeit He were the very patterne of true frugalitie and an enemie to all excesse yet this service chargeable as it was He well alloweth of Shewing us this that as He is Christus Patris annointed by GOD His Father quem unxit Dominus Acts 10.38 Act. 10. so also He will be Christus noster and that passively annointed by us Quem unxit Maria Iohn II. That as heer He commendeth Marie Magdalen Ioh 11.8 for the supply of it Luk. 7.46 So in Luke 7. he giveth Simon an Item oleo caput meum non unxisti for being defective in this duty I would gladly aske this question If the ointment may be sold as Iudas saith and bought lawfully and they that buy may lawfully vse if they may vse it why may not CHRIST Num solis stultis apes mellificant do Bees make honey and Nardus beare oinâ—ment for wicked men onely May any that payes for it and may not CHRIST Is He onely of all other vncapable or vnworthy If it be because it is more then needs Let that be a reason of all Let the law hold us as well as Him But if no man but allowes himself a more liberall diet and proportion of port then in strict termes is needfull for all the poore why should we bind CHRIST alone to that rule Except we meane to goe further with Him and not onely except to Marie's ointment but even to Simon'â— feast also Vtquid unguentum hoc then Vâ—quid convivium hoc too seeing a smaller repast might serve and the rest be given to the poore So that His allowance shall be just as much and no more then will serve to hold life and soule together But as He without any barr or Vtquid alloweth us not onely indumenta for nakednesse but ornamenta for comelinesse not onely alimenta for emptinesse but oblectamenta for daintinesse So good reason it is we thinke not much of His Nardus and tie Him onely to those rules from which our selves pleade exemption I demand againe if ointment might be spent on Aaron's head vnder the Law seeing a greater then Aaron is heere why
are all sights So that know this and know all This generally 2 The Obiect specially 1. The Passion it selfe Quid. Now specially In the Obiect two things offer themselves 1 The Passion or suffering it selfe which was to be pierced 2 And the Persons by whom For if the Prophet had not intended the Persons should have had their respect too he might have said Respicient in Eum qui transfixus est which Passive would have carried the Passion it selfe full enough but so he would not but rather chose to say Quem transfixerunt which doth necessarily imply the Piercers themselves too So that we must needs have an eye in the handling both to the fact and to the persons 1 Quid and 2 quibus both what and of whom 1. The Degree thereof Transfixerunt In the Passion we first consider the degree for transfixerunt is a word of gradation more then fixerunt or suffixerunt or confixerunt either Expressing unto us the piercing not with whipps and scourges nor of the neiles and thornes but of the speare-point Not the whipps and scourges wherwith His skin and flesh were pierced nor the nailes and thorns wherewith his feet hands and head were pierced but the Speare-point which pierced and went through his very heart it selfe for of that wound of the wound in his heart is this spoken Io. 19.34 Therefore trans is heer a transcendent through and through through skin and flesh through hands and feet through side and heart and all the deadliest and deepest wound and of highest gradation 2. The Extent Me. Secondly as the Preposition Trans hath his gradation of divers degrees so the Pronoune Me hath his generality of divers parts best expressed in the Originall Vpon Me not upon my body and soule Vpon Me whose Person not whose parts either body without or soule within but Vpon Me whom wholly body and soule quicke and dead they have pierced 1. His 〈◊〉 Of the bodie 's piercing there can be no question since no part of it was left unpierced Our senses certifie us of that what need we further witnesse 2. His Soule Of the Soule 's too it is as certaine and there can be no doubt of it neither that we truly may affirme CHRIST not in part but wholly was piercâ—d For we should do injury to the sufferings of our Saviour if we should conceive by this piercing none other but that of the Speare And may a soule then be pierced Can any Speare-point go through it Truly Simeon â—aith to the Blessed Virgin by way of prophecie that the sworâ— should go through her soule Luâ— 2 35. at the time of His Passion And as the sword thrâ—uâ—h hâ—r 's so I make no question but the Speare through His. And if through her's which was but anima compatientis through His much more which was anima patientis since Compassion is but Passion at rebound Howbeit it is not a sword of steele or a speare-Speare-head of iron that entreth the soule but a metall of another temper the dint whereof no lesse goreth and woundeth the soule in proportion then those doe the body So that we extend this piercing of CHRIST further then to the visible gash in His side even to a piercing of another nature whereby not His heart onely was stabbed but his very spirit wounded too The Scripture recounteth two and of them both expressly saith that they both pierce the soule The Apostle saith it by Sorrow 1. Tim. 6.10 And pierced themselves through with many sorrowes The Prophet of Reproach Psal. 64.34 There are whose words are like the pricking of a sword and that to the soule both for the body feeles neither With these even with both these was the Soule of CHRIST IESVS wounded For sorrow it is plaine through all foure Evangelists With Sorrow * Matt. 26.38 Mar. 14.34 undique tristis est anima mea usque ad mortem My soule is invironed on every side with sorrow even to the death a Mar. 14.33 Coepit IESVS taedere pavere IESVS began to be distressed and in great anguish b Luc. 22.44 Factus in agoniâ being cast into an agonie c Ioh. 12.27 Iam turbata est anima mea Now is my soule troubled Avowed by them all Confest by Himselfe Yea that His strange and never els heard of sweat dropps of bloud plenteously issuing from Him all over his body what time no manner of violence was offered to his body no man then touching him none being neere him that bloud came certainly from some great sorrow wherewith his soule was pierced And that his most dreadfull crie which at once moved all the powers of heaven and earth My God My God c was the voice of some mighty Anguish Matt 27.46 wherewith His soule was smitten and that in other sort then with any materiall speare For Derelinqui à Deo the body cannot feele it or tell what it meaneth It is the soule 's complaint and therefore without all doubt His soule within him was pierced and suffered though not that which except charity be allowed to expound it cannot be spoken without blasphemy Not so much GOD forbid yet much and very much and much more then others seeme to allow or how much it is dangerous to define To this edge of sorrow if the other of piercing despight With Reproach be added as a point as added it was it will strike deepe into any heart especially being wounded with so many sorrowes before But the more noble the heart the deeper Who beareth any griefe more easily then this griefe the griefe of a contumelious reproach To persecute a poore distressed soule Psal. 69 26. and to seeke to vexe him that is already wounded at the heart why it is the verie pitch of all wickednesse the verie extremity that malice can doe or affliction can suffer And to this pitch were they come when after all their wretched villanies and spitting and all their savage indignities in reviling Him most opprobriously He being in the depth of all his distresse and for verie anguish of soule crying Eli Eli c they stayed those that would have relieved Him and void of all humanity then scorned saying stay let alone let us see if ELIAS will now come take him downe Matt. 27.49 This barbarous and brâ—tish inâ—â—mâ—nitie of theirs must needs pierce deeper into his soule then ever did the iron into his side To all which if we yet add not onely that horrible ingratitude of theirs there by him seen but ours also no less then theirs by him foreseen at the same time Who make so slender reckoning of these his piercings and as they were a matter not worth the looking on vouchsafe not so much as to spend an houre in the due regard and meditation of them Nay not that onely but further by uncessant sinning and that without remorse do most unkindly requite those His bitter Paines
Sorrow That which we are called to behold and consider is his Sorrow And Sorrow is a thing which of it selfe Nature enclineth us to behold as being our selves in the body Heb. 13.3 which may be one day in the like sorrowfull case Therefore will every good eye turne it selfe and looke upon them that lie in distresse 1. Bâ—hold Luc. 10.32 Those two in the Gospell that passed by the wounded man before they passed by him though they helped him not as the Samaritane did yet they looked upon him as he lay But this party here lieth not Ioh. 3 14. he is lift up as the Serpent in the wildernesse that unlesse we turne our eyes away purposely we can neither will nor choose but behold him Act. 1.11 But because to Behold and not to consider is but to gaze and gazing the Angeâ— blameth in the Apostles themselves we must do both both Behold and Consider 2. Consider looke upon with the eye of the body that is Behold and looke into with the eye of the mind that is Consider So saith the Prophet here And the verie same doth the Apostle advise us to do First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to looke upon him that is Heb 12 23. to Behold and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thinke upon him that is to Consider his Sorrow Sorrow sure would be considered The quality If ever the lâ—ke Now then because as the qualitie of the Sorrow is accordingly it would be considered for if it be but a common sorrow the lesse will serve but if it be some speciall some very heavy case the more would be allowed it for proportionably with the suffering the consideration is to arise To raise our consideration to the full and to elevate it to the highest point there is upon his Sorrow set a Si fuerit sicut a note of highest eminency for Si fuerit sicut are words that have life in them and are able to quicken our consideration if it be not quite dead For by them we are provoked as it were to Consider and considering to see whether ever any Sicut may be found to set by it whether ever any like it For if never any Our nature is to regard things exceeding rare and strange and such as the like whereof is not else to be seene Vpon this point then there is a Case made as if he should say If ever the like Regard not this but if never any be like your selves in other things and vouchsafe this if not your chiefest yet some Regard To enter this Comparison and to shew it for such That are we to do In the three parts of his Sorrow three sundry waies For three sundry waies in three sundry words are these Sufferings of his here expressed all three within the compasse of the Verse The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac-ob which we read Sorrow taken from a wound or stripe as all do agree The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gholel we reade Done to me taken from a word that signifieth Melting in a fornace as S. Hierome noteth out of the Chaldee who so translateth it The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoga where we read Afflicted from a word which importeth Renting off or Bereaving The old Latine turneth it Vindemiavit me as a Vine whose fruit is all plucked off The Greeke with Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Vine or tree whose leaves are all beaten off and it left naked and bare In these three are comprized His Sufferings Wounded Melted and Bereft leafe and fruit that is all manner of comfort Of all that is poenall or can be suffered the common division is 1 Of the quâ—litie Fâ—rst of his Passion Sensus Damni Griefe for that we feele or for that we forgoe For that we feele in the two former Wounded in body Melted in soule for that we forgoe in the last Bereft all left neither fruit nor so much as a leafe to hang on him According to these three To consider his Sufferings 1. Poe na seâ—sus in the bodie and to begin first with the first The paines of his Body his wounds and his stripes Our verie eye will soone tell us no place was left in his Bodie where he might be smitten and was not His skin and flesh rent with the whips and scourges His hands and feet wounded with the miles His head with the thornes His very heart with the speare-point all his senses all his parts loden with whatsoeuer wit or malice could invent His blessed Body given as an Anvile to be beaten upon with the violent hands of those barbarous miscreants till they brought him into this case of Si fuerit sicut For Pilate's Ecce Homo his shewing him with an Ecce Ioâ— 19 5. as if he should say Behold looke if ever you saw the like ruefull spectacle This very shewing of his sheweth plainly he was then come into woful plight So wofull as Pilate verily believed his verie sight so pitifull as it would have moved the hardest heart of them all to have relented and said This is enough we desire no more And this for the wounds of his body for on this we stand not In this one peradventure some Sicut may be found 2. Poena sâ—nsus in the Soule in the paines of the bodie but in the second the Sorrow of the Soule I am sure none And indeed the paine of the Body is but the Body of paine the verie Soule of Sorrow and Paine is the Soule 's Sorrow and Paine Syra 15.57 Pro. 18.14 Give me any griefe save the griefe of the mind saith the Wise-man For saith Salomon the spirit of a man will sustaine all his other infirmities but a wounded spirit who can beare And of this this of His soule I dare make a Case Si fuerit sicut Ioh 12.27 Luc 22.44 Mar. 14 35. Mat 26.38 He began to be troubled in Soule saith S. Iohn To be in an agonie saith S. Luke To be in anguish of mind and deepe distresse saith S. Marke To have his Soule round about on every side invironed with Sorrow that Sorrow to the death Here is trouble anguish agonie sorrow and deadly sorrow But it must be such as never the like So it was too The aestimate whereof we may take from the second word of Melting that is from his sweat in the Garden strange and the like whereof was never heard or seene Luc. 22.44 No manner violence offered him in body no man touching him or being neer him in a cold night for they were faine to have a fire within dores lying abroad in the aire and upon the cold earth to be all of a sweat and that sweat to be Blood and not as they call it Diaphoreticus a thin faint sweaâ— but Grumosus of great Drops and those so many so plenteous as they went through his apparell and all and through all
and so risen that is to speake after the manner of men that there is in Christ a double capacitie 1 One as a body naturall considered by himselfe without any relative respect vnto us or to any In which regard well may we be glad as one stranger is for another but otherwise His rising concernes us not at all 2 Then that He hath a second as a body Politique or chiefe part of a Companie or Corporation that have to him and he to them a mutuall and reciprocall reference In which respect His resurrection may concerne us no lesse then himselfe It is that he giveth us the first Item of in the word Primitiae that Christ in His rising commeth not to be considered as a Totum integrale or body naturall alone as Christ onely but that which maketh for us He hath besides another capacitie that He is a part of a corporation or body of which bodie we are the members This being woon looke what he hath suffered or done it perteineth to us and we have our part in it You shall finde and Aâ— a part of the whole ever when you finde such words make much of them Christ called a a Ephes. 1.22 Head a Head is a part Christ called a b Apoc. 22.16 Root a Root is a part and heer Christ called first fruits which we all know is but a part of the fruits but a handfull of a heape or a sheafe and referreth to the rest of the fruits as a part to the whole So that there is in the Apostles conceipt one masse or heape of all mankinde of which Christ is the first fruits we the remainder So as by the Law of the body all His concerne us no lesse then they doe Him whatsoever He did He did to our behoofe Die He or rise we have our part in His death and in His resurrection and all why because He is but the first fruits And if He were but Primus and not Primitiae dormientium there were hope For Primus is an ordinall number and draweth after a second a third and GOD knoweth how many But if in that word there be any scruple as sometime it is Ante quem non est rather then post quem est alius if no more come but one all the world knowes the first fruits is but a part of the fruits there are fruits beside them no man knoweth how many As a part for the whole But that which is more The first fruicts is not every part but such a part as representeth the whole and hath an operative force over the whole For the better understanding whereof we are to have recourse to the Law to the very institution or first beginning of them Levit. 23.10 Ever the Legall ceremonie is a good key to the Evangelicall mysterie Thereby we shall see why saint Paul made choise of the word first fruicts to expresse Himselfe by that he useth verbum vigilans a word that is awake as Saint Augustine saith or as Salomon a word upon his own wheel Pro. 25.11 The Head or the root would have served for if the head be above the water there is hope for the whole body and if the Root have life the braunches shall not long be without yet he refuseth these and other that offered themselves and chooseth rather the terme of first fruicts And why so This very day Easter day the day of CHRIST 's rising according to the Law is the day or feast of the first fruicts the very Feast carieth him to the word nothing could be more fit or seasonable for the time The day of the Passion is the day of the Passover Chap. 5.7 and CHRIST is our Passover the day of the Resurrection is the day of the first fruicts and CHRIST is our first fruicts And this terme thus chosen you shall see there is a very apt and proper resemblance between the resurrection and it The rite and manner of the first fruictes thus it was Vnder the Law they might not eate of the fruicts of the earth so long as they were prophane Prophane they were untill they were sacred And on this wise were they sacred Levit. 23.10.11.14 All the sheaves in a field for example's sake were unholy One sheaf is taken out of all the rest which sheafe we call the first fruicts That in the name of the rest is lift up aloft and shaken to and fro before the LORD and so consecrated That done not onely the sheafe so lifted up was holy though that alone was lift up but all the sheaves in the field were holy no lesse then it The rule is Ro. 11.16 If the first fruicts be holy all the lumpe is so too 2. Co. 5.14 And thus for all the world fareth it in the Resurrection We were all dead saith the Apostle dead sheaves all One and that is CHRIST this day the day of first fruits was in manner of a sheafe taken out of the number of the dead and in the name of the rest lift up from the grave and in His rising He shooke for there was a great Earth-quake Matt. 28.2 By vertue whereof the first fruits being restored to life all the rest of the dead are in Him entitled to the same hope in that He was not so lift up for himselfe alone but for us and in our names And so the substance of this Feast fulfilled in CHRIST 's resurrection Not of the dead but Of â—hem that sleepe Our Hope Now upon this lifting up there ensueth a very great alteration if you please to marke it It was even now CHRIST is risen from the dead the first fruits it should be of the dead too for from thence He rose it is not so but the first fruits of them that sleepe that you may see the consecration hath wrought a change A change and a great change certainly to change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a buriall place into a coemeterie that is a great Dortor Graves into beddes Death into sleepe Dead men into men layd downe to take their rest a rest of hope of hope to rise againe If they sleepe Ioh. 11.12 they shall doe well And that which lyeth open in the word Dormientium the very same is enfolded in the word first fruits Either word affordeth comfort For first fruits imply fruits And so we as the fruits of the earth falling as do the graines or kernells into the ground and there lying to all mens seeming putrified and past hope yet on a sodeine against the great Feast of first fruits shooting forth of the ground againe The other of Dormientium the Apostle letteth goe and fastens on this of fruits and followeth it hard through the rest of the Chapter shewing that the rising againe of the fruits sowen Ver. 36. would be no lesse incredible then the resurrection but that we see it so every yeare These two words of 1 sleeping and 2 sowing
owne eyes Videbitis you shall see it is so you shall see Him Indeed Non hic would not serve their turnes He knew their question would be Where is He Gone He is Not quite gone but only gone before Which is the second comfort For if He be but gone before we have hope to follow after I prae sequar so is the nature of Relatives But that we may follow then Whither is He gone Whither He told ye himselfe a little before His Passion c. 14.28 into Galilee 1. No meeter place for IESVS of Nazareth to go then to Galilee there He is best knowne there in a Mat 2.23 Nazareth He was brought up there b Io. 2.11 in Cana He did His first miracle shewed His first glorie meet therefore to see His last there in Capernaum and the coasts about preached most bestowed most of His labour 2. Galilee it was called Galilee of the Gentiles for Mat. 4 15. it was in the confines of them To shew His Resurrection tanquam in meditullio as in a middle indifferent place reacheth to both concerneth and benefitteth both alike As Ionas after his resurrection went to Ninive so Christ after His Ion. 3.4 to Galilee of the Gentiles 3. Galilee that from Galilee the place from whence they sayd No good thing could ever come He might bring one of the best things and of most comfort Ioh 1 46. that ever was the sight and comfort of His Resurrection 4. Galilee last for Galilee signifieth a Revolution or turning about to the first point Whither they must goe that shall see Him or have any part or fellowship in this feast of His resurrection Thither is He gone before and thither if ye follow there ye shall see Him This is the third comfort and it is one indeed For 3. Ye shall see Him Sight is the sense of certaintie and all that they can desire And there they did see Him Not these here only or the Twelve only or the 120. names in Acts 1. only Act 1.15 1. Cor. 15 6. but even 500. of them at once sayth the Apostle 1. Cor. 15. a whole Cloude of VVitnesses to put it cleane out of question And of purpose doth the Angell point to that apparition which was the most famous and publike of all the tenne This was good newes for those here and they were worthy of it seeking Him 4. And his Disciples Peter and all as they did But what shall become of the rest namely of his Disciples that lost Him alive and seeke Him not dead They shall never see Him more Yes which is Evangelium good tydings indeed the chiefe comfort of all they too that left Him so shamefully but three dayes agoe them He casts not off but will be glad to see them in Galilee Well whatsoever become of other Peter that so foully forsooke and forsware Him both he shall never see Him more Yes Peter too and Peter by name And indeed it is more then needfull He should name him He had greatest cause of doubt the greatest stone upon Him to be rolled away of any that had so often with oathes and execrations so utterly renounced Him This is a good message for him and Marie Magdalen as fit a messenger as can be Mar. 14.71 to carrie it one great Sinner to another That not only CHRIST is risen but content that his forsakers deniers forswearers PETER and all should repaire to Him the day of His Resurrection That all the deadly wounds of His Passion have not killed His compassion over sinners That though they have made wracke of their duetie yet He hath not lost His mercie nor left it in the grave but is as readie to receive them as ever His Resurrection hath made no change in Him dying and rising He is to sinners still one and the same still like himselfe a kinde loving and mercifull SAVIOVR This is the last PETER and all may see him And with this he dismisseth them with Ite dicite 2. Their commission with a Commission and precept by vertue whereof He maketh these Women Apostolos Apostolorum Apostles to the Apostles themselves for this Article of the Resurrection did they first learne of these VVomen and they were the first of all that preached this Gospell giving them in charge that seeing this day is a day of glad tydings they would not conceale it but impart it to others even to so many as then were or would ever after be Christ's Disciples They came to embalme Christ's bodie naturall that needs it not it is past embalming now But another body He hath a mysticall body a company of those that had beleeve in Him though weakly that they would goe and annoint them for they need it They sitt drying away what with feare what with remorse of their unkind dealing with Him they need to have some oile some balme to supple them That they doe with this Gospell with these foure Of which foure ingredients is made the balme of this day Thus we see these that were at cost to annoint CHRIST were fully recompensed for the costs they had beene at themselves annointed with oyle and odours of a higher nature and farr more pretious then those they brought with them Oleum laetitiae saith the a Psal. 45.7 Psalme O dor vitae saith the b 2. Cor. 2.16 Apostle And that so plenteously as there is enough for themselves enough too for others for His Disciples for Peter and all The Application But what is this to us Sure as we learned by way of duty how to seeke Christ ' after their example so seeking Him in that manner by way of reward we hope to have our part in this good newes no lesse then they 1. CHRIST is risen that concerneth us alike c Ephe. 4.15 The Head is gott above the water d Rom. 11.16 The Roote hath received life and sapp e 1 Cor. 15.23 The First fruicts are lift up and consecrate We no lesse then they as His members His branches His field recover to this hope 2. And for His going before that which the Angell said heer once is ever true He is not gone quite away He is but gone before us He is but the antecedent we as the consequent to be inferred after Yea though He be gone to Galilaea superior the Galilee that is above Heaven the place of the Celestiall Spheres and Revolutions even thither is He gone not as a party absolute of or for himselfe Heb. 6.20 but as a Herbenger saith the Apostle with relation to others that are comming after for whom He goeth before to take up a place So the Apostle there So Ioh 14.2 the Angell heere So He Himselfe Vado not Vado alone but Vado parare locum vobis I go to prepare a place wherein to receive you when the number of you and your brethren shal be full 3. To us likewise pertaineth the third videbitis
lift up their heads their redemption is at hand their full redemption then full Luc. 21.28 when both soule and body shall enioy the presence of GOD. And what we say of GOD 's worke the same we say of the soule 's desire 2. Reason It is not full neither without this Every man yea the Saints Saint Paul by name professeth all our desire Nolimus expoliari sâ—d supervestiri We would not be stripped of this flesh but be clothed with glorie immortall upon soule flâ—sh both which desire 2 Cor. 5.4 being both naturall and having with it the concurrence of God's Spirit cannot finally be disappointed I add further that it is agreeable not only to the perfection of His work 3. Reason but even to His iustice that Iob's flesh should be admitted upon the Septuagint's reason in the forepart of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath gone through ioyned in the good endured all the evill as well as the soule For God is not unrighteous Heb. 6.10 to deprive the laborer of his hire but with Him it is a righteous thing to reward them ioiâ—tly that have ioyntly done sâ—rvice and not sever them in the reward that in the labour were not severed But the flesh hath done her part either in good or evill her members have been members either waies In the good the flesh hath kneeled Rom. 6.13 prayâ—d watched fasted wasted and wearied it selfe to and for God In evill it hath done I need not tell you what and that to and for sinne Therefore even iustice would they should share in the reward of the good and in the evill take like part of the punishment This may serve for the flesh And sure the very same may be sayd and is no lesse strong for the third degree 3 In carne meâ c. In my owne flesh and with the same eyes as for the flesh and the eyes so that the same flesh should participate and the same eyes and no other for them No iustice one flesh should labour another reape that it never laboured for What comfort can it be for the poor body to abbridge it selfe of much pleasure and to devoure much tediousnesse and many afflictions and another strange body shall step up come between and carry away the reward Nay if these â—yes of Iob's have dropâ—en many a teare it is reason the teares be wip't from them not from another payre of new-made eyes If they have restrained themselves Chap. 16.20 even Chap. 31.1 by covenant from straying after obiects of lust it is meet they be rewarded with the view of a better obiect But to say true so should there be no resurrection indeed a rising up rather of a new then a rising againe of the old Iob should not rise againe this Iob but another new Iob in his place and stead Therefore is this point ever most stood on 1. Cor. 15.53 Ioh 2 19· of the rest Saint Paul not a corruptible or a mortall at large but Hoc this corruptâ—ble this mortall Yea our SAVIOVR Himselfe solvite Templum hâ—c this vâ—ry Temple and to shew it was that very one indeed it pleased Him to retaine the print both of the nayles speare And Iob most plaine of all using not onely the word His as it were pointing to it with his finger positivè but by adding this no other exclusivè too to expresse it the more fully above exception 4. Vidâ—bo â—â—hi I my selfe shall c. But now these all 1 seeing God and 2 in the flesh and 3 in the same flâ—sh all are as good as nothing without the fourth Videbo mihi a little word but not to be little regarded In the translation it is left out sometimes never in the treaty To see Him for our good els all the rest is little worth For all shall see Him and in the flesh and in the same flesh but all not sibi but many contra se not to their good all but many to their utter destruction This very word is it which draweth the Diameter between the resurrection of life the resurrection of condemnation the right hand and the left the sheepe and the goates They that see them sibi to them Esay Arise sing They that contra se Esay 26.19 of them Saint Iohn Videbunt plangent see they shall mourne Thoâ—e shall fly Apoc. 1 7. â—uc 17.37.23.30 as Eagles with all speed to the body These other draw back and shrinke into their graves creepe into the clifts holes to avoyd the sight cry to the hills to fall upon them hide them from that sight One shall rapi in occursum be caught up to meet 1 Thess. 4.17 Psal. 9.17 the other shall converti retrorsum be tumbled backward into hell with all the people that forget God So that this word is all in all which God after expounds Videbit faciem meam in iubilo with ioy iubilee shall he behold my face as a râ—deemer Chap 33.26 not as a revenger and as it followeth with hope and not with feare in his bosome And the very next point was it that revived him and in very deed the tenor of his speech so often iterating the same thing and dwelling so upon it sheweth as much Once had been enough I shall see God He comes over it againe and againe as if he felt some speciall comfort even by speaking it Three severall times he repeats this sâ—eing and three other his person I and I my selfe and I none other but I And as if he were not enough he reckons up three parts his skinne flesh eyes As if being once in he could not tell how to get out Blame him not it seemes he felt some ease of his paynes at least forgatt them all the while he was but talking It did so ravish him having begunn he knew not how to make an end III The twâ— Acts 〈◊〉 His â—â—â—wledge Thus much for the object Now to his Scio his knowledge first and then his Sperâ— his hope after For his knowledge there be foure things I would note out of foure words 1 His certainty out of Scio 2 His proprietie out of meus 3 His patient waiting out of Tandem 4 and His valour or constancie in non obstante Scio his certainty That he did not imagine or conceive it might be but knew it for certaine 1. His ceâ—tâ—inty Sâ—iâ— even for a principle Quis scit Who knowes saith one Eccl. 3.21 Who knâ—weth whither men dye as bâ—asts Quis scit Scio Who knowes I know saith Iob. Pâ—tasâ—ne saith he Chap. 14. Thinke you one that is dâ—ad may rise againe Thinke I know it saith Iob. It was res facta even this day to His Disciples It was res certa to him many hundred yeares before It is much to the praise of his faith so much was not found no not in Israël And
any evill at all least of all that but that out of the evill He was hable hable and willing both to draw a farre greater good Greater for good I say then that was for evill And that was Solutionem peccati ex Solutione Templi For we are not to thinke that He would thus downe with it and up with it againe onely to shew them feats and tricks as it were to be wondred at and for no other end No the end was the destroying of sinne by the destroying this Temple It went hard Et vae tibi atrocitas peccati nostri and woe to the heynousnesse of our sinnes for the dissolving whereof neither the Priest might be suffered to live nor the Temple to stand but the Priest be slaine and the Temple be pulled downe Priest and Temple and all be destroyed But sinne was so riveted into our Nature And againe our Nature so incorporate into His as no dissolving the one without the dissolution of the other No way to over-whelme sinne quite but by the fall of this Temple The ruine of it like that of Samson's That the destruction of the Philistines this Iudic. 16.30 the dissolving of all the workes of the Divell It is Saint Iohn's owne terme 1. Ioh. 3.8 Vt Solveret opera Diaboli 2. But neither was this enough yet Neither would He for all this Permitted for another aâ— good have at any hand let it goe downe but that withall He meant to have it up againe presently Never have said Solvite but with an Excitabo streight upon it which is a full amends so that the Temple loses nothing by the loosing The World with us hath seene a Solvite without any excitabo Downe with this but nothing raised in the stead But that is none of His Solvite without excitabo none of CHRIST ' s. We see with one breath He vndertakes it shall up againe and that in a short time There is amends for Solvite And so now with these two limitations vnder these two conditions 1 One of a greater good by it 2 the other of another as good or better in liew of it may Solvite be said permissivè and otherwise not by any warrant from CHRIST or from His example And thus you have heard what He saith Will ye now see what they did b Solvite the doing what became of this Solvite of His Solvite saith he and when time came they did it But he said Solvite that is loose and they cryed Crucifige at the time that is fasten fasten Him to the Crosse but that fastening was His loosing for it lost Him and cost Him his life Which was the Solutum est of this Solvite For indeed Solutum est Templum hoc this Temple of His bodie the spirit from the flesh the flesh from the bloud was loosed quite The roofe of it His head loosed with thornes the foundation His feet with nayles The side Isles as it were His hands both likewise And His bodie as the bodie of the Temple and His heart in the midst of his bodie as the Sanctum Sanctorum with the Speare Loosed all What He said they did and did it home Nay they went beyond their commission and did more then Solvere More then Solvite A thing may be loosed gently without any rigour They loosed Him not but rudely they rent and rived Him one part from another with all extremitie left not one piece of the continuum whole together With their whippes they loosed not but tore His skin and flesh all over with their hammers and nailes they did not Solvere but fodere His hands and feet With the wreath of thornes they loosed not but gâ—red His head round abouâ— and with the Speare point rived the very heart of Him as if He had said to them Dilaâ—iate and not Solvite For as if it had come è laniena it was not Corpus Solutum but lacerum 1. Cor. 11.24 Matt. â—6 â—8 His bodie not loâ—sed but mangled and broken Corpus quod frangitur And His blood not easily let out but spilt and powred out Sanguis qui funditur even like water upon the ground Well is it turned Destroy It is more like a destruction then a soluâ—iâ—n More then Solvite it was sure The Solvite of this Temple sensible Now will ye remember This was a Temple of flesh and bone not one of lime and stone Yet the ragged ruines of one of them demolished will pitie a mans heart to see them and make him say Alas poore stones What have these done yet the stones neither feele their beating downe nor see the deformed plight they lye in But He Sic solutus est vt se solvi sentiret the Solution of His skin flesh hands feet and head He was sensible of all He saw the deformitie He felt the paines of them all The Solvite of his Sweat So saw and so felt as with the very sight and sense before it came there befell Him another Solvite a strange one Solutus est in sudorem the orifices of the veines all over the texture of His bodie Luk. 22.44 were loosed and all His blood let loose that He was all over in a strange sweat stood full of great droppes of blood A Solvite never heard of nor read of but in Him onely The Solvite of the Veile And yet another Solvite For that Solvite Templum hoc might every way be true in all senses verified what time the Veile of His flesh rent that His soule was loosed and departed at the very same instant the Veile of the materiall Temple that split also in two Matt. 27.51 from the top to the bottome as it were for companie or in a sympathie with Him That it was literally true this Solvite and of the Temple that they meant And so two Solvite's of both Temples together at once The great Solvite at his Passion One more yet and I have done with Solvite and that is a Solvite in a manner of all of the great Temple of heaven and earth For the very face of Heaven then all black and darke at noone day yet no Eclipse the Moone was at the full the Earth quaking Matt. 27.51.52 the stones renting the graves opening as they then did shewed plainely there was then toward some vniversall Solvite some great dissolution as the * Diâ—â— Arâ—op Philosopher then said either of the frame of nature or of the GOD of nature Cast your eye thither looke upon that and there you shall see Solvite Templum hoc plainely and what it meanes And it had beene enough if they had had eny grace even to have pointed them to the time when this Solvite Templum hoc was fulfilled by them And this for both Solvite and Solutum est their part which was His passion by their Act. III. â— Excitabo the saying Now to answer them two to Excitabo and Excitavit
more sure ground then all these The LORD's DAY hath testimonie in Scripture I insist upon that that Easter-day must needs be as ancient as it For how came it to be the LORD's day but that as it is in the Psalme the LORD made it And why made He it but because on it the Stone cast aside that is CHRIST was made the Head-stone of the corner that is because then the LORD rose because his Resurrection fell upon it Now what a thing were it that all the Sundayes in the yeere that are but abstracts as it were of this day the very day of the Resurrection that they should be kept and this day the day it selfe the prototype and archetype of them all should not be kept but laid aside quite and be cleane forgotten That the day in the weeke we should keepe and the day in the moneth it selfe and returne of the yeere we should not keepe Even of very congruitie it is to be as they and somewhat more Take example by our selves For His Majestie 's deliverance the fift of August for His Majestie 's and ours the fift of November being Tuesday both for these a kinde of remembrance we keepe on Tuesday every weeke in the yeere But when by course of the yeere in their severall moneths the very originall dayes themselves come about shall we not do we not celebrate them in much more solemne manner what question is there weigh them well you will finde the case alike One cannot be but the other also must be Apostolique 4 Proofe of the Câ—urâ—hes custome for Easter 1 The custome of Baptisme 2 The custome of the censures then determining 1 For the last proofe I have yet reserued one or rather three in one â— The custome of Baptisme knowne to have beene ministred as upon that day all the Primitive Church through A thing so knowne as their Homilies de Baptismo were most upon that day Saint Basil's I name In his upon Easter-day he shewes the custome of baptizing then and the reason for it 2 The use of the keyes at that time specially Then were the censures inflicted then were they released 1 Inflicted Against that time did S. Paul cut off the incestuous person that a little levin might not sowre them all Even against the time that CHRIST our Passeover was offered 1 Cor. 5.7 8. Can 5. and they therefore to hold this Feast 2 Released So you shall find the Council of Ancyra elder then that of Nice order the censures should determine all endure no longer then the Great Day so in their common speech they termed Easter and then Can. 5. all to be restored 3 To which purpose the Councill of Nice tooke order there should be in Lent a Synode yeerely to this end that by it all quarrells being taken up and all things set streight they might be in better case to come with their oblation at Easter to the Sacrament 3. The custome of a Communion And last by the never broken custome of a solemne Eucharist ever upon this day Origen in his seventh upon Exodus he saith Our Easter-day farr passeth the Iewish Easter They had no Manna on theirs The Passeover was eaten in Aegypt Manna came not till they were in the wildernesse But we saith he we never keepe our Passeover Iohn 6.50 58. but we are sure of Manna vpon it the true Manna the bread of life that came downe from Heaven For they had no Easter then without a Communion Leo ioynes both he might well all three Paschalis quippe solennitatis hoc est proprium Hom. 6. de Quadrag This is a peculiar that Easter-day hath vt in eâ tota Ecclesia remissione gaudeat peccatorum That on it all the whole Church obtaineth remission of their sinnes One part qui sacro Baptismate renascuntur by vertue of the solemne Baptisme then ministred The rest by benefit of the Eucharist they then receive ad rubiginem mortalitatis it is his terme to the scouring of the rust which our mortalitie gathereth by the sinnes and errors of the whole yeere I will conclude all with the words which Saint Ambrose concludes his LXXXIII his Paschall Epistle with to the Bishops of Aemilia Ergo cum tot veritatis indicia concurrant juxta majorum exemplum Festum hoc publicae salutis laeti exultantèsque celebremus Since then there be so many proofes for this truth that thus meet according to the example of our forefathers let us with ioy and gladnesse keepe this Feast of our common salvation How Sumamus spiritu ferventi Sacramentum in azymis sinceritatis Let us receive the holy Sacrament with the sweet-bread of sinceritie Postes nostros vbi est ostium verbi sanguine CHRISTI in fide passionis coloremus The posts of the doore of our mouth that is our lipps let us dy them with the Blood of CHRIST in the faith of his blessed Passion Ensuing the steps of the Apostles and the Churches of GOD all with whom joyning in both let us expect the blessing of GOD upon us c. A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the XVI of Aprill A. D. MDCXX being EASTER DAY IOHN CHAP. XX. Ver. 11. But Marie stood by the Sepulcher weeping and as she wept she stouped and looked into the Sepulcher 12. And saw two Angells in white sitting the one at the head the other at the feete where the Bodie of IESVS had lyen 13. And they sayd to her Woman why weepest thou She said to them They have taken away my Lord and I know not where they have layd Him 14. When she had thus sayd she turned her selfe about and saw IESVS standing and knew not that it was IESVS 15. IESVS saith to her Woman why weepest thou Whom seekest thou She supposing He had beene the gardiner said to Him Sir if thou have borne Him hence tell me where thou hast layd Him and I will take Him thence 16. Iesus saith to her Marie She turned her selfe and said to Him Rabboni that is to sâ—y Master 17. Iesus saith to her Touch me not for I am not yet ascended to my Father But goe to my brethren and say to them I ascend to my Father and to your Father and to my God and your God This last verse was not touched IT is Easter daâ— abroad And it is so in the text We keep Salomon's rule Verbum diei in dic suo For all this I have read is nothing els but a report of CHRIST 's rising 1. Reg. 8.59 and of His appearing this Easter day morning His very first appearing of all Saint Marke is expresse for it Mar. 16.9 that CHRIST was no sooner risen this day but He appeared first of all to Marie Magdalen which first appearing of His is heere by Saint Iohn extended and set downe at large The summe of it is 1. The seeking CHRIST dead 2. The finding Him alive The manner of it is That Marie Magdalen staying
4. We to be like Him in both And put this to it and I have done this point That such as is himselfe such if we heare Him will He make us to be And the more true and sooth fast any of us is of his word the more given to doe good and save the liker to him and the liker to have our parts in His rising We know quis est iste now This for the first part Now the Prophet hearing Him answer so gently takes to Him a little courage II. The second question Why His apparell is red to aske Him one question more about His colours He was a little troubled with them If you be so mighty to save as you say how comes it then what ailes your garments to be so redd and adds what kind of redd and he cannot tell what to liken them better to then as if he had newly come out of some wine-presse had beene treading grapes and pressing out wine there He cals it wine but the truth is it was â—o wine It was very blood New wine in shew blood indeed that upon His garments So much appeareth in the next verse following Where He saith himselfe plainely that Blood it was that was sprinkled upon his clothes and had steined them all over We know well our reason leads us there could be no vintage at this time of the yeare the season serves not Blood it was The Answer But because the Prophet made mention of a wine-presse had hit on that Simile taking occasion upon the naming it He shapes him an answer accordingly That indeed He had beene in a wine-presse And so He had The truth is He had beene in one Nay in two then In one He had beene before this heere A double wine-presse we lose nothing by this we find CHRIST was in both We cannot well take notice of the one but we must needs touch upon the other But thus they are distingâ—isâ—ed In that former it was in torculari calcatus sum solus In this later it is Torcular calcavi solus In the former He was himselfe troden and pressed He was the grapes and clusters himselfe In this later heere He that was troden on before gets up againe and doth heere tread upon and tread downe calcare and conculcare both words are in the verse upon some others as it might be the Edomites The Presse he was troden in was his Crosse and Passion This which He came out of this day was in his descent and resurrection Both proper to this Feast One to Good-friday the other to Easter-day The first wine-presse Christ 's calcatus sum Ioh. 15.5 To pursue this of the wine-presse a little The presse the treading in it is to make wine Calcatus sum is properly of grapes the fruit of the vine CHRIST is the true vine He saith it himselfe To make wine of Him He and the clusters He bare must be pressed So He was Three shrewd streignes they gave Him One in Gethsemane Matt. 26.36 that made Him sweat blood The wine or blood all is one came forth at all parts of Him Ioh 19.13 Another in the Iudgement Hall Gabbatha which made the blood runne forth at His head with the thornes out of his whole body with the Scourges out of his hands and feet with the nailes The last streine at Golgothae where He was so pressed that they pressed the very soule out of his body and out rann blood and water both Haec sunt Ecclesiae gemina Sacramenta saith Saint Augustine out came both Sacraments the twin Sacraments of the Church Out of these pressures ran the blood of the grapes of the true Vine the fruit whereof as it is said Iudg. 9. cheereth both GOD and man Iud. 9.13 GOD as a libamen or drink-offering to Him Man as the cup of salvation to them But to make this wine His clusters were to be cutt cut and cast in cast in and troden on troden and pressed our all these before He came to be wine in the cupp As likewise when He calls himselfe Iob. 12.24 granum frumenti the wheat-corne these foure 1 the sicle the 2 flaile the â— milstone 4 the oven He passed through All went over him before He was made bread The Shew-bread to GOD to us the Bread of life But to returne to the wine-presse to tell you the occasion or reason why thus it behoved to be It was not idly done What need then was there of it this first pressing we find 1. Cor. 10. Calix Daemoniorum 1. Cor. 10.21 Gen. 3.5 The Divell hath a cup. Adam must needs be sipping of it Eritis sicut Dij went downe sweetly but poisoned him turned his nature quite For Adam was by GOD planted a naturall vine a true root but thereby by that cup degenerated into a wilde strange vine which insteed of good grapes brought forth labruscas wild grapes grapes of gall bitter clusters Moses calls them Esay 5.24 Deut 32.32 2 Reg. 4 â—0 Coloquintida the Prophet Mors in ollâ and mors in calice by which is meant the deadly fruit of our deadly sinnes But as it is in the fifth Chapter of this Prophesie where GOD planted this vine first He made a wine-presse in it So the grapes that came of this strange vine were cut and cast into the presse thereof came a deadly wine of which saith the Psalmist In the hand of the LORD there is a Cupp Psal 75.8 the Wine is redd it is full mixt and He poures out of it and the Sinners of the earth are to drinke it dreggs and all Those Sinners were our Fathers Matt. 16.27 and we It came to Bibite ex hoc omnes They and we were to drinke of it all One after another round Good reason to drinke as we had brewed to drinke the fruit of our owne inventions our owne words and workes we had brought forth About the cup went all streigned at it At last to CHRIST it came He was none of the sinners but was found among them By his good will Esa. 53.12 Mat. 20.39 He would have had it passe Transeat a me calix iste you know who that was Yet rather then we then any of us should take it it would be our bane He knew He tooke it off it went dreggs and all Alas the myrrhe they gave Him at the beginning the vinegar at the ending of his passion were but poor resemblances of this cup such as they wâ—re That another manner draught We see it cast Him into so unnaturall a sweat of blood all over as if He had been wroong and crushed in a wine-presse it could not have been more This lo was the first wine-presse and CHRIST in it three dayes ago and what with the scourges nailes and speares besides so pressed as forth it ranne blood or wine call it what you will in such so great quantitie as never ran it more plenteously out of any wine-presse of them
is but a circumstance or ceremonie what should we stand at it Yes sure seeing the HOLY GHOST hath thought it so needfull as to enter it we may not passe it over or leave it out Not onely of one minde that is unanimitie but also in one place too that is uniformitie Both in the unitie of the Spirit that is inward and in the bond of peace too that is outward An Item for those Eâ—hâ—s 4.3 whom the Aâ—ostle calleth Filij Substractionis that forsake the Congregation as even then Heb 10 39 in the Apostle's Times the manner of some was and doe withdraw themselves to their perdition to no lesse matter GOD 's will is we should be Heb. 10 25. as upon one foundation so under one roof That is His doing Qui facit unanimes c He that maketh men of one minde to dwell in one house Therefore it is expresly noted Psal. â—8 6 of this Companie heer in the Text where they prayed they prayed all togither Chap. 4.24 When they heard they heard all togither Chap. 8.6 When they brake bread they did it all togither Verse 46. All togither ever not in one place some and some in another but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one and the selfe same place For say what they will Division of places will not long be without division of mindes This must be our ground The same Spirit that loveth unanimitie loveth vniformitie unitie even in matter of circumstance in matter of place Thus the Church was begunn thus it must be continued To these doe the Fathers joine a third which they raise out of the word While the 〈◊〉 dâ—yâ—s were fulfiâ—led I 〈◊〉 complerentur A disposition in them whereby they held out and stirred not even till the fiftie dayes were fulfilled That farmer unanimitie this latter long animitie There is in us a hott hastie spirit impatient of any delay what we would have we would have out of hand and these same Dum and Donec and such like words we love them not This Spirit was even in these heer the Apostles themselves at the first as we may see in the last Chap. Verse 6. where they shew it Domine iam nevis Lord will thou now even now by and by But that Spirit He cast out with Non est vestrum c Manetâ—vos dum After which charge given though at the instant of His ascending He promised He would send them the Holy Ghost Chap 1.7 yet they did not looke for Him the same afternoone nor stayed but till the morrow after Ascension Day not as the Bethulian's stint was foure or five daies at the farthest Iudith 7.30 and then waxed weary and would wayte no longer But as He willed them to wayte so they did wayte not five dayes but five and five And so continued wayting even usque dum Complerentur till they were accomplished And then brake not up neither to keepe Holy-day but held on their wayting holy-dayes and all We say before this Feast had diverse names 1 The Feast of the Law 2 The Feast of harvest Deut. 16 9. 3 The Feast of Pentecost We may put to a fourth out of Deuter. 16.9 It is there called 4 the Feast of Weekes It is not houres will serve the turne not yet dayes it must be weekes and as many weekes as be dayes in a weeke to make it Pentecost that is fifty dayes Thus long they satt by it as it is in the next verse and tarried patiently the Lord's leasure till He came unto them Qui crediderit ne festinet saith the Prophet Esai He that beleeveth Esai 18.16 Aba 2.3 let him not be hastie And si moram fecerit expecta Eum saith Abacuk If He happen to stay stay for Him And so we shall if we call to minde this that He hath wayted for us and our conversion more yeares Aba 2.3 then we doe dayes for Him And this withall veniendo veniet stay He may for a time but if we wayte come He will certainly and when He commeth Manebit vobis in aeternum Ioh. 14.16 He will never forsake us but continue with us for ever Dum complerentur shall have his accomplishment And in this manner doth the Scripture beare witnesse of them they were prepared and that they sped of the Spirit and let us of like preparing looke for like successe The Manner On His part 1. His comming in type And now we come to the Manner of His comming And that first in type sensibly thus described 1 There came a sound 2 There were seene tongues which is a sensible kind of Comming And that is a comming rare and nothing usuall with the Holy Ghost which as an invisible Spirit commeth for the most part invisibly So sayth Iob He commeth to me Iob. 9.11 and I see Him not He passeth hard by me and I perceive Him not It was thus heere Ch. 10. Ver. 24. for this once But after we see in the 10. chap. He came upon Cornelius and His company Chap. 9.6 And after that upon the twelve at Ephesus in the 9. chapt But on neither that ought could be seen or heard Onely discerned by some effect He wrought in them He that best knew the Spirit CHRIST setts us downe the manner of His comming Spiritus spirat sed nescis vnde aut quo He doth come and inspire Ioâ— 3.8 but how or which way that know you not Yet heere in this present case for this once it was meete He should thus come in state and that there should be a solemne sett sensible descending of it 1. Meete that no lesse honour done to this Law of Sion then to that of Sinai which was publique and full of Maiestie and so was this to be 2. Meete That having once before beene and never but once upon Christ the Head it should be so once more on the Church too the Body It pleased Him to vouchsafe to grace the Church His Queene with like solemne inauguration to that of His owne when the Holy Ghost descended on Him in likenesse of a Dove that she might no lesse then He Himselfe receive from heaven like solemne attestation 3. Lastly meete it was it should remaine to the memorie of all ages testified that a day there was when even apparently to sense Mankind was visited from on high And that this Winde heere and these Tongues came not for nought at so high a Feast in so great an Assembly This Comming then of His thus in State is such as it was both to be heard and seene To the eare and the eye both So saith Saint Peter of it after Verse 33. Being thus exalted saith he of Christ and having received the promise of the Father He hath shedd forth this which you now both see and heare And with good reason both To both senses is the Holy Ghost presented To the eare which is the sense of faith To the eye which is
the sense of love The eare that is the ground of the word which is audible the eye which is the ground of the Sacraments which are visible To the eare in a noise To the eye in a shew A noise of a mighty Wind. A shew of fiery Tongues The noise serving as a Trumpett to awake the World and give them warning He was come The fiery Tongues as so many Lights to shew them and to lett them see the Day of that their visitation To beginne with the first There came a sound Which very soâ—nd is to shew There came a sound that the Spirit whereof it is the forerunner is no dumbe spirit but vocall And so it is the sound thereof is not onely gone into all lands but hath beene heard Rom. 10 18. in all ages before the flood it sounded in a Iud 14. ENOCH a Prophet and b 2 Pet. 2.5 NOE a Preacher of righteousnesse All the Law long it sounded in them by whom c Chap. 15.21 MOSES was preached every Sabboth day The very beginning of the Gospell was with a sound d Mat. 3.3 Vox clementis and but for this sound S. PAVL knoweth not how we should do e Rom. 10.14 How should they beleeve saith he in Him of whom they have not heard and without a sound there is no hearing But we shall come to this againe in the apparition of the tongues There came a sound and not any sound it will not be amisse A sound Echo-wise to weigh what kind of sound is expressed in the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know what sound an Echo is a sound at the second hand a sound at the rebound Verbum DOMINI venit ad nos The word of the LORD commeth to us there is the first sound To us and ours is but the Echo the reflection of it to you GOD 's first and then ours second For if it come from us directly and not from Him to us first and from us then to you echo-wise it is to be suspected A sound it may be the HOLY GHOST commeth not with it His fererunner it is not for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came a sound and it was the sound of a wind and this too very fitly For the Wind which is heer the type of the HOLY GHOST of all the creatures A sound of a Wind. doth best expresse it 1. For first of all bodily things it is the least bodily and commeth neerest to the nature of a spirit invisible as it is 2. And secondly quicke and active as the spirit is Of the Wind it is said Vsque adeo agit ut nisi agat non sit so active it is as no stirring the ayre no action no wind even so no operation no spirit So like as both have but one name nay all three but one 1 The wind in the wide world 2 the breath in our bodies 3 and the Spirit in the mysticall Bodie the Church and much adoe we have to distinguish them in many places they be taken so one for an other Now this Wind that came and made this sound is heer described with foure properties 2 It fell sodainly 2 It was mighty or violent 3 It came from heaven 1. It came sodenly 4 It filled that place where they sate that place and no other Of which the two first are ordinarie and like the wind common 1 To be sodaine 2 and to be violent The other two not so but dislike 3 To come from heaven 4 and to keep it selfe within one place and that of no great compasse It fell sodainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the wind A wind 1 That camâ— soâ—ainly It riseth oftentimes in the middest of a calme giveth no warning but rusheth up of a sodaine and even so doth the SPIRIT For that commeth not by observation neither saith our SAVIOVR a Luke 17.20 you can make no sett rules of it you must waite for it as well when it commeth not as when it comes b Esa. 65.1 Many times it is found of them that seek it not and therefore little account make of it and therefore little deserve it c 1. Sam. 10.10.16.13 Chap. 10.44 Cecidit super eum Spiritus is so common in both the Old and New Testament as we can make no doubt of this Which sheweth it falls sodainly it creeps not serpentis est serpere Commonly motions that come from the Serpent creep upon us but nescit tarda molimina Spiritus Sancti gratia saith AMEROSE d Psal. 147 15. Velociter currit sermo Ejus His Word runneth very swiftly and e Psal. 18.10 His Spirit commeth with the wings of the Wind. And therefore sodaine saith GREGORIE because things if they be not sodaine awake us not affect us not but Repentina valde mutant sodaine things start us and make us looke up And therefore sodaine saith he againe that men may learne not to despise present motions of grace though sodainely rising in them and though they can give no certaine reasoâ— of them but take the Wind while it blâ—weth and the water while the Angell mooveth it as not knowing when it will or whether ever it will blow Againe or stirre any more It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it fell on a sodaine 2. A vehement Wind. It was a mighty or vehement wind The Wind is so and the Spirit is so both in this well sorted together Of the Wind it is a common observation that being nothing els but a puffe of aire the thinnest the poorest and to our seeming of the least force of all creatures yet groweth it to that violence and gathereth such strength as it f Psal. 48.7 rattâ—es togither the great ships of Tharsis as g 1. Reg 19.11 it rents and rives in sunder mountaines and rocks pulls up trees blowes downe huge piles of building hath most strange and wonderfull effects which our eyes have often seene and all this but a little thinne ayre And surely no lesse observable or admirable nay much more have been and are the operations of the SPIRIT Even presently after this this SPIRIT in a few poore weake and simple instruments GOD knoweth waxed so full and forcible as it h 2. Cor 10 4. cast downe strong holds brought into captivity many an exalting thought i 1. Ioh. 5.4 made a conquest of the whole world even then when it was bent fully in mayne opposition against it as it hath sett all men in a maze to consider how so poore a beginning should grow to such might that Wisdome and Learning and Might and Majestie and all have stooped unto it and all was but GOD 's k Luke 11.10 little finger all l 2 Thes. 2 8. the breath of His mouth Verily the Wind was never so vehement as the SPIRIT hath beene and is in His proceeding These two are common with the Wind and for these
two it might have been no more but even a common wind The other two are not so but shew it to be more then a wind 3 The comming from heaven 4 the filling but of that one place In these two it is dislike as in the former two liâ—e the ordinarie wind that bloweth 3. It came from heaven It came from heaven Wines naturally come not from thence but out of the caves and holes of the earth they blow not downeward but moove laterally from one coast or climate to another To come directly downe not onely de sursum from above so it may be from the middle region of the ayre but de caelo from heaven it selfe Psal. 13 5.7 that is supernaturall sure that is a Wind out of GOD 's owne Treasurie indeed that points us plainely to Him that is ascended up into heaven and now sendeth it downe from thence And therefore sendeth it from heaven that it may fill us with the breath of heaven For as the wind is so are the blasts so is the breath of it and as is the spirit so are the motions it useth so are the reasons it is carried by To distinguish this Winde from others is no hard matter If our motions come from above if we fetch our grounds there de coelo from heaven from Religion from the Sanctuarie it is this wind but those that come from earthly respects we know their cave and that there is nothing but naturall in them This wind came thence to make us heavenly minded n Col. 3.1 sapeâ—â— quae sursum to sett our affections on things heavenly o Phil. 3.21 and to frame the rules of our conversation agreeable unto heaven So we shall know what wind blowes Mat. 21.25 whether it be de coelo or de hominibus whether it be defluxus coeli or exhalatio terrae from heaven or of men a breath from heaven or a terrene exhalation 4. It filled that place onely And like to this is the fourth It filled that place where they satt That place where they That place not the places about That place it filled the other felt it not And this is another plaine dissimile To blow but in one place and sheweth it to be more then ordinarie The common wind all places within his circuite it ayreth all alike one as well as another indifferently This heer seemeth to blow Elective as if there were sense in it or it blew by discretion For it blew upon none of the neighbour houses none of the places adjacent where these men were not That and onely that roome it filled where they were sitting And this of blowing upon one certaine place is a propertie very well fitting the Spirit Iohn 3.8 Vbi vult spirat To blow in certaine places where it selfe will and upon certaine persons and they shall plainely feele it and others about them not a whit There shall be an hundred or more in an auditorie one sound is heard one breath doth blow at that instant one or two and no more one heere another there they shall feele the Spirit shall be affected and touched with it sensibly Twentie on this side them and fourtie on that shall not feele it but sit all becalmed and go their way no more moved then they came Vbi vult spirat is most true And that Vbi is not anywhere but where these men sat that is it is a peculiar Wind and appropriate to that place where the Apostles are that is the Church else-where to seeke it is but follie The place it bloweth in is Sion and in Sion where men be so disposed as we shewed ere while that is where there is concord and vnitie the dew of Sion Ibi mandavit Dominus benedictionem There GOD sendeth this Wind Psal 133.4 and there He sendeth His blessing with this wind which never leaveth us till it bringeth us to life for evermore to eternall life Eccl. 1.6 So doth Salomon describe the nature of the Winde That it goeth forth and that it compasseth round about and then last That it returneth Per circuitus suos So doth this it commeth from heaven and it bloweth into the Church and through and through it to fill it with the breath of heaven and as it came from heaven to the Church so it shall returne from the Church into heaven againe per circuitus suos and whose sayles it hath filled with that winde it shall carrie with it along per circuitus suos even to see the goodnesse of the LORD in the land of the living there to live with Him and His Holy Spirit for ever So we have briefly the foure properties of this Winde and of the Spirit whose Type it is 1 That it is sodaine in the first comming 2 That it is mightie in proceeding 3 That it commeth from heaven 4 That it commeth into the Church to fill it with the spirit of heaven and to carrie it thither whence it selfe commeth Thus much for the second The first Type This winde brought downe with it tongues even imbrem linguarum 2 To be Seene There appeared Tongues c a whole shower of them which is the next point Of the shew which appeared By which appearing it appeareth plainely that the Wind came not for themselves onely but for others too beside In that heere is not onely sent a Winde which serveth for their own inspiration but there be also sent tongues with it which serve for eloquution that is to impart the benefit to more then themselves It sheweth that the HOLY GHOST commeth and is given heere rather as gratia gratis data to do others good then as gratia gratum faciens to benefit themselves Charitas diffusa in corde would serve them Charitie powred into their hearts Rom. 5.5 Psal. 45.2 but gratia diffusa in labijs Grace powred into their lipps that is not needfull for themselves but needfull to make others beside them partakers of the benefit The Wind alone that is to breath withall the grace of the Holy Ghost whereby our selves live but the Wind and Tongues that is to speake withall the grace of the Holy Ghost whereby we make others live and partake of the same knowledge to life And union of the Winde and Tongue heere on earth expressing the unitie of the Spirit and Word in heaven that as the Winde or breath in us is to serve the Tongue so is the Spirit given to set forth the Word and the Holy Ghost to spread abroad the knowledge of CHRIST Where it is not unworthy your observing neither that as in the naturall body one and the same breath of ours is Organon both vitae and vocis is the instrument both of life and voyce the same that we live by is the same that we speake by Even the very like is in the body mysticall and both the vitall breath and the vocal come both as we heere see from the Holy Ghost This also standeth of
1 CHRIST 's prayer 2 heaven open 3 the Dove and 4 the Voice I. The Peoplâ—'s baptisme IT came to passe that when c Two Baptismes we have heer 1 The Peoples first 2 Then CHRIST ' s. How it should come to passe the People should be baptized we see good reason but not how it should come to passe that CHRIST also The People they camâ— confessing their sinnes and so needed the baptisme of repentance so was Iohn's baptisme Mat 3.6 For their Sinnes Act. 19 4. 1. Tim. 6.9 2. Pet. 2.22 For the People not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized but to use the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even soused over head and eares in their sinnes in many foolish and noysome lusts which drowne men in perdition Tanquam sus a volutabro they had need to be washed from the wallow of their sinne they had long lyen in For their very righteousnesse And not onely for their sinne even their righteousnesse take it at the best even that was not â—o cleane but it needs come to baptisme Vâ—pote stillantes quotidie super telam justitiae in quariâ—â—â— Sentent saniem concupiscentiae they be Pope Adrian's owne words As dropping every other while upon the web of those few good works we do such stuffe the Prophet resembles it to so homely a thing as I list not tell you what it is but it is pannus menstruatus Esa. 64.6 english it who will Reason then for the People And not onely for fâ—xpopuli but even sâ—os populi to be baptized It might well come to passe that The People's children's baptisme 1 Pet. 2.2 Iob. 14.4 Psal â— 1.5 Ezek 16.6 Yea reason that even they who of all the rest seeme least to need it the People's children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore new-borne babes For being concerved of uncleane seed Iob and warmed in a sinfull wombe David at their birth polluted no lesse in sinne the 〈◊〉 blâ—ud Ezechiel there is not * Iob 14.5 Infans unius diei super terram as the Seventy read it Nov a châ—ld a day old but needs baptismus lavacri if it be but for baptismus uteri the baptisme of the Church if it be but for the baptisme it had in the wombe Lett the People then be baptized in GOD 's name good and bad men and children and all II. Christ's baptisme Sed quid facitis baptizantâ—s IESVM As Bernard askes at his circumcision Quid facitis circuâ—câ—aentes Pâ—â—ruâ—â—hâ—snâ— What do you circumcising Him in whom nothing superfluous It may seeme Chrâ—st was not to be bapâ—izâ—d 1. Pet. 1.19 1 Pet 2.22 2. Cor. 5.21 So heer What do you baptizing Him in whom nothing uncleane What should He do being baptized How comes that to passe Go wash your spotted lambs and spare noâ— this Lambâ— is immaculate hath not the least spott upon Him Qui non fecâ—i pâ—ccatum it is Paul Qui non novit peccatum it is Peter Neither did nor knew sinne He hath none to repent of what should He do at the baptisme of repentance Acts 19.4 One might well aske Why did not the Baptist repell Him finally Not say I have need to be baptized of thee Mat. 3.14 that is Thou hast no need to be baptized of me that was too 〈◊〉 that was not enough But Thou hast no need to be baptized at all Yea one might well aske the water with the Psalmist Psal. 114.5 Why it 〈◊〉 not and Iordan why it was not driven backe at this baptisme Yet Christ was baptizâ—d Yet the Verse is plaine that with the People CHRIST also was baptized How came this to passe Why baptized Why with the People It may seem of very humiâ—itie Iohn 13.15 Was it this though He needed it not yet for Exemplum dedi vobis He would condescend to it to give all a good example of humilitie as He did at His Maundie when He washed His Disciple's feet Indeed I must needs say great Humilitie there was in it as at His Circumcision to take on Him the brand of a Malefactor so heer to submit himself to the washing proper to sinners onely 2 Then again not to take it alone but to take it at the hands of one so farre inferiour to Him as he reckoned not himself worthy to stoop and unloose His shoe-latchet Ver. 16. 3 Again that not baptized onely but baptized with the People Not S. Ioâ—n come and baptize Him at home but with the multitude the meanest of them they and He together And when Not upon a day by himselfe but when they And where not in a basin by himselfe but even in the Common River with the rest of the meiny When and where they Then and there He. This sure was great Humilitie and to it we well might Nâ—t of humilitiâ— but of 〈◊〉 Matt. 3 15. and gladly we would ascribe it but that himselfe will not let us so do For when the Baptist streyned courtesie at it He bad let be Thus it behoved implere omnem justitiam Iustitiam marke that No courtesy but justice He makes a matter of justice of it as if justice should not have beene done at least not all justice if He had not beene baptizâ—d Why what justice had beene broken what piece of it if He had not The jâ—â—â—icâ— in Châ—â—iâ—t two wajes 〈…〉 1. Cor 15. â—â— To shew you how this comes to passe we are to consider CHRIST as having two capacities as they terme them So are we to consider Him the second Adam For so doe we the first Adam as a person of himselfe and as the Author of a Race or Head of a Societie And even so do we CHRIST Either as totum integrale a person entire they call it a bodie naturall or as pars communitatis which they call a bodie politiquâ— in conjunction and with reference to others Which others are His Church which Church is His bodie They His bodie and He their Head so told us often Ephes. 1 2â—.23 by the Apostle And as by himselfe considered He is Vnigenitus the onely begotten hath never a brother so as together with the people He is Primogenitus imer multos Ioh. 3 16. Rom â— 22 the first begotten among many brethren To applie this to our purpose Take CHRIST by himselfe as severed from us Not as 〈…〉 and no reason in the world to baptize Him He needed it not Needed it not Nay take Him so Iordan had more need come to Him then He to Iordan to be cleansed Lavit aquas Ipse non aquae Ipsum the waters were baptized by Him they baptized Him not He went into them Vt aquae nos purgaturae priùs per Ipsum purgarentur it is Epiphaâ—ius that they which should cleanse us might by Him first be cleansed In 〈…〉 It is certaine so He received no cleannesse no vertue but vertue He gave to Iordan to the waters
from Him in particular Rom. 13.4 Tibi in bonum for thy good whosoever thou art Thy good thou Nobleman thou Gentleman thou Church-man thou Merchant thou Husbandman thou Tradesman Thy good that is for our good they come and are sent for all our good for the generall good of us all Vs all nay even of all mankind Mankind should be as a Forest saith Moses the strong beasts would devoure the weake Gen. 10.9 Hab. 1.14 as a fish-poole saith Abakuk the great fish devoure the small were it not for these Without these mankind could not continue They then that are enemies to them mankind's enemies and so of the serpent's seed certainly to be cursed with the serpent's curse conteratur caput eorum Now then of this great Monarchie of Mankind of the whole world the severall Monarchies of the world are eminent parts What the estate of Kings is in the whole that is the person of every particular Prince in his severall soveraigntie David in his of Iurie Ours in His of Great Brittaine the health and safety of the Kingdome fast linked with the King's health and safetie 1. Sam. 15 17. 2. Sam. 21.17.5.2 Psal. 118.21 The Head of the Tribes so is David called The Light of Isâ—aël Tu pasces The Shepheard of the flock The Corner-stone of the building I will content me with these If the Head be deadly hurt I would faine know what shall become of the body If the Light be putt out is ought but darknesse to be looked for in Israël Smite the Shepheard must not the flocke be in perill If the Corner-stone be shaken will not both the walls feele a wrack Verily all our weale and woe dependeth on their well-fare or decay Therefore blesse we them and they that blesse them be blessed and they that set themselves against them accursed even with the capitall curse the serpent's all our enemie as the first of all so the chiefe of all as from GOD 's owne mouth To these two I add yet one more and that by good warrant 3. The Enemies of the Church Psal. 125.5 Gal. 5.12 both of the Old and New Testament Let them be confounded and turned backward sayth the Prophet so many as have evill will at Sion Vtinam abscindantur sayth the Apostle qui vos conturbant Against them well may we pray that maligne the peace and prosperitie of the Church in which and for which we and all the world to pray as that for which all world and all was made and is still upholden For were the Church once gathered the world dissolves streight GOD is too high as for any our good so for any our evill or enmitie to come neere Him He reckoneth of no enemies but His Churche's They that persecute her persecute Him they that touch her touch the apple of His eye Now they that are enemies to David are enemies to Sion so neer neighbourhood between David and Sion the King and the Church as there is between his Palace and the Temple both stand upon two topps of one and the same hill Esa. 49.23 The King is Nutritius Ecclesiae If enemies to the Nurse then to the Child it cannot otherwise be Experience teacheth it daily when the child hath a good nurse to take such a one away is but to expose the Child to the evident danger of sterving or pining away I know not men may entertaine what speculations they will but sure in praxi how much the Châ—rche's welfare hath gone by the good and blessed inclination of Kings it is but too plaine Socrates long since truly observed it in the beginning of the fifth booke of hiâ— storie Consider me in the Common wealth of the Iewes these foure Kings immediately succeeding each the other Iotham Ahaz Ezekia and Manasses Consider these foure Emperours in the Primitive Church likewise in succession Constantine Constantius Iulian and Iovinian Consider me heere at home the foure last Princes before His Maiestie and the waxing and waning the alteration and alternation of religion under them forward and backward backward and forward againe and tell me whither the King and the Church have not reference as I sayd and whither the Church have any greater enimies then such as alien the minds of Kings and make them heavy friends to hir welfare and well-doing Of such then safely may we say Be they confounded Be they as the grasse upon the house top which withereth before hey-time that is let them come to untimely ends Psal. 129.16 let them be as Absalon or as another Psalme wisheth such kinde of People like them that perished at Endor Psal. 83.10 and became like doong upon the earth So then being 1 GOD'S enimies 2 mankind's and the 3 Churches against the enimies of any one of these the prayer were warrantable how much more against them that are enimies to all three One nayle served Sisera in his head so would one speare Absalon in his heart but he had three not without a meaning A morall allusion they make of it Three were the faults he made three the parties he highly offended 1 GOD 2 the State 3 the Church Enimie to all three for every one a dart Each deadly alone but he had them all to shew He deserved them all and so they doe that sinne Absalon's sinne The prayer sure is good Cushi prayed well all are bound to say Amen to it II. Of the Text as a prophesie But besides that it is a prayer Let them be it is a prophecie too They shall be The tenor of the prayer we have heard Let us see the successe of the Prophecie what became of it whither Cushi were a true Prophet or no. So true as from Moses to Malachi never any of the Prophets more true in his foretelling then he in this All the enimies all that rose against him erant sicut were even so indeed Pitie it iâ— but that a good prayer should be heard and as we sayd turne into the nature of a prophecie They were three good prayers we heard there is none of all the three but hath a prophecie that so it should be answering to the prayer that so it might be 1 Against GOD'S enimies The prayer So perish c The Prophecie For Lo Thine enimies ô LORD Iud. 5 31. Psal. 92.9 Lo Thine enimies shall perish as if he saw it with his eyes called others to see it with him pointed at it with his finger Lo twise once and againe one Lo not serve so sure he is that so it shalâ— be 2 Against the enimies of mankind Gen. 3.14.15 Psal. 1â—9 5 The wish Cuâ—sed be thou above every beast of the earth the prophecie followeth in the neck of it Ipse conteret Caput one there is shaâ—l bruise his head all too peeces 3 Against the maligners of Sionâ— Let them be confounded c That is the prayer The Kingdome or nation that shall maligne Sion shall perish and utterly be destroyed
1. To come when they be called and this was denied in the XVI Chapter following Ver. 12. by Core Dathan and their crew Moses sounded his trumpet sent to call them they answer flatly and that not once but once and again Non veniemus they would not come not once stirre for him or his trumpet they A plain contradiction indeed neither is there in all that Chapter any contradiction veri nominis true and properly so to be called but onely that You know what became of them they went quick to hell for it and wo be to them Iude 11. even under the Gospell saith Saint Iude that perish in the same contradiction the contradiction of Core The second duty is To be called yer they come this likewise denied 2. To be calleù yer they come even Moses himselfe that they in his place may not think strange of it in the XX. Chapter of this very book Water waxing scant a company of them grew mutinous and in tumultuous manner without any sound of the trumpet assembled of themselves But these are branded too the water they got is called the water of Meriba Cap. 10.13 and what followed you know None of them that drunk of it came into the Land of Promise GOD swore they should not enter into His rest Now as both these are bad so of the twaine this latter is the worse Called and came not Came uncalled The former that came not being called do but sit still as if they were somwhat thick of hearing But these latter that come being not called either they make themselves a trumpet without ever a Fac tibi Or els they offer to wring Moses's trumpet out of his hands and take it into their owne Take heed of this latter it is said there to be adversus Mosen even against Moses himselfe It is the very next forerunner to it it pricks fast upon it For they that meet against Moses's will when they have once throughly learned that lesson will quickly perhaps grow capable of another even to meet against Moses himselfe as these did Acts 19.40 Periclitamur argui seditionis saith the Town-Clark We have done more then we can well answer We may be indicted of treason for this daye 's worke for comming together without a trumpet and yet it was for Diana that is for a matter of Religion You see then whose the Right is and what the duties be to it and in whose stepps they tread that deny them Sure they have been baptized or made to drink of the same water the water of Meriba that ever shall offer to do the like to draw together without Moses's Call And now to our Saviour CHRIST 's question In the Law how is it written How reade you Our answer is There it is thus written and thus we read That Moses hath the Right of the trumpets that they to go ever with him and his successors and that to them belongeth the power of calling the publique Assemblies Agreeable to the Law of Nature This is the Lâ—w of GOD and that 〈◊〉 jâ—diciall Law peculiar to that people alone â—ot agreeable to the Law of Naturâ— and Nationâ— â—wo Lawes of force through the whole world For even in the little Empire oâ— the â—ody naturall Principium motus the 〈◊〉 of all motion is in and from the head There all the knots or as they call â—hem all thâ— â—onjugations of fine 〈◊〉 â—â—ve their head by which all the body is moved And as the Law of Nature To the Law of Nations by secret instinct by the light of the Creation annexeth the organ to the chiefest part even so doth the Law of Nations by the light of Reason to the cheefest Person And both fall just with the Law heere written where by Erunt Tibi the same â—rgan and power is committed to Moses the principall Person in that Common 〈◊〉 The Law of Nations in this point both before the Law written and since where the Law written was not knowne might easily appeare if time would 〈…〉 their generall order for conventions so to be called and in their generall 〈◊〉 to all conventicles called otherwise 〈◊〉 the Heathen lawes made all such Assemblies unlawfull which the highest aâ—thority did not cause to meet yea though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Solon's Lawes yea though sub praetextu Religionis say the Romane Lawes Neither did the Christian Emperors thinke good to abate any thing of that Right Nay they took more straight order For besides the exiling of the person which was the Law before they proscribed the place where under pretence of Religion any such meetings should be But I let them passe and stand onely on the written Law the Law of GOD. We have Law then for us That Moses is ever to call the Congregation But though we have Law Mos vincit Legem Custome over-ruleth Law And the Custome or practise may go another way and it is practise that ever best bewrayeth a Power How then hath the practise gone It is a necessarie question this and pertinent to the Text it selfe For there is a Power granted and in vaine is that Power that never commeth into act Came then this Power into act It is a Power to call the Congregation together Were the Congregations called together by it A grant there is That Erunt Tibi So it should be Did it take place was it so Erantne illi Had he it Did he enjoy it Let us looke into that another while what became of this Grant what place it tooke The practise or use of this Power among the Iewes Deut. 4.32 And we shall not offend Moses in so doing It is his advice and desire both that we should enquire into the daies past that were before us and aske even from one end of heaven to the other to see how matters have been caried So that as our SAVIOVR CHRIST sendeth us to the Law by His In Lege quid scriptum est so doth Moses direct us to the vse and practise by his Interroga de diebus antiquis I do aske then These trumpets heere given this power to call together the Congregation how hath it beene used Hath the Congregation been called accordingly in this and no other manner by this and no other Power It hath as shall appeare and I will deale with no Assemblies but onely for matters of Religion By Moses Of Moses first there is no question It is yeelded that he called them and dismissed them Iosua Ios. 1.17 And even so did Iosua after him no lesse then he and they obeyed him in that Power no lesse then Moses And as for that which is objected concerning Moses that he for a time dealt in matters of the Priest's Office it hath no colour in Iosua and those that succeeded him The Covenant and the renewing of the Covenant are matters meerely spirituall yet in that case did Iosua Iosua not Eleazar assemble all the