and ours it must be reposita with him reponenda with us to be lodged and layed up in our bosomes against we be layd into the bosome of the earth Indeed sculpsit in lapide is nothing without reponi in sinu Graving in stone will doe no good without laying it up in the bosome IOB fearing it should seeme if he had but barely propounded the point following I. The Paâ—asâ—â—ue or preparation Iobs wish it would have been but slenderly regarded doth enforce himselfe to sett it downe with some solemnitie to make the deeper impression which I call the Parasceue that we might not reckon of it as a light holy-day but as a high feast He would have the Scio of it stamped in stone as worthie everlasting remembrance and the Spero of it carefully laid up as worthie pretious accompt It is as much as Saint Paul had sayd It is a faithfull saying and by all meanes worthie to be received 1. Tim. 1.15.4.9 For the Scio faithfull for the spero worthie all receiving For the truth to be graven in marble for the comfort to be lodged in the bosome For the first thus he proceedeth He was dying now and seeing he must dye one thing he had he would not have dye with him It was that when he had lost all he kept in his bosome still when all comforters and comforts forsooke him and as he saith his Physicians grew of no value he found comfort in This he thought it was pittie should perish but though de dye it live It was certaine words and because they had been cordiall to him had been to him and might be to otheâ—s he desires they might remaine to memorie and because writing serves to that end they might be written Which his wish of writing consists of three degrees is as it were three wishes in one 1. They be words 1 That it were written Chap 6 26· and because words be but winde his owne Proverbe that they might not blow away with the winde he wisheth they were written Quis mihi tribuat Who will helpe him to a Clerke to set them downe in writing 2. But then he bethinks himselfe better they were no common ordinarie matter therefore not be committed to common ordinarie writing 2. Written in a booke So they might be rent or lost they be more worth then so Therefore now secondly he mends his wish he would not have them to be barely written but registred in a booke enrolled upon record as publike instruments mens deeds judiciall proceeding or as the verie word gives it Acts of Parliament or whatâ—oever is most authenticall 3. And yet upon further advise he calls backe that too by a third wish â— Written in sâ—onâ— with a pen of â—on fâ—â—ever If they were upon record Records will last long yet even them time will iniure No inke no parchmene but will decay with time Now these he would have last for ever therefore he gives over his Scribe and in stead of him wisheth for a Graver no paper or parchmene will serve it must be stone and the hardest stone the rocke For this paper he must have a penne of iron that he wisheth too But here is mention of lead what is to be done with that If we beleeue the Hebrewes that best knew the fashion of their Countrie Monuments when it is graven the graving may be choked with soile and the edges of the letters being rough and uneven may be worne in or broken and so defaced to provide for that the graving he would haue filled with leade that so it might keep smooth and even from defacing and full from choking up That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lâ—st word that is last for ever to the last Ages and Generations to come never to be worne but to hold for ever If it were tâ—e best in the world more câ—nnot be done or wished then this and this he wisheth and not coldly but earnestly Oh that it were would God it were Quâ—â—ihi triâ—uaâ— Who will do so much Who as if he were earnest begging of God and man to have it done Now in the name of GOD what may this be that all this worke is kept about It is the worke of this day And why would not a booke serve for this Why in stone c. Why no remedy but it must be in stoâ—e There want not reasons Let me touch some few Mâ—sâ—s and Iob are holden to haâ—e lived at one time Mose's law was graven in stone 1. Reason Exod. 34 1. 1. Cor. 15.14 we know This of Iob heer is Gospell the substance the chief article of it No reason the law in tables of stone and the Gospell in sheets of paper Good reason Iob as zealous for the Gospell as Moses for the Law If that wrought in stone this no lesse as firme and durable as it every way And the same reason is for the yron penn As the stone for the law so the penn for the Prophetts If in the Prophett Ier. 17.1 mens sinnes be written with a penn of yron meet the discharge should be written no lesse deepe with as hard a penn as it that so the characters of one may match the other at each point 2. Reason 1. Cor. 10 4. This for Moses now for our Redeemer There it was meet ut de Petrâ in petrá Petra autem CHRISTVS Our Redeemer is a Rock O LORD my Rock my Redeemer saith David or my Redeemer of the Rock Psal. 19.15 alluding to this of Iob Kindly it is it should be wrought in the Rocke that is of the Redeemer who is the Rocke And so the resurrection 1. Cor. 15.54 being a putting on incorruption would not be written in corruptible stuffe but in that commeth neerest to incorruption and is least of all subiect to corrupt and decay The words would be immortall that treat of immortalitie 3. Reason A third in respect of those Works that are usually wrought of stone as Grave-stones as Arches Triumphall The resurrection is mors mortis saith Osee ô death I will be thy death Hos 13.14 1. Cor. 15.54.55 for the death of him that is the death of us all heer is a grave-stone allowed and an Epitaphe graven on it Heer it is and so doth Nazianzen call this Scripture Esa. 25.8 1. Cor. 15.54 Death's Epitaphe Either if as Esay saith Death by CHRIST 's rising be swallowed up in victorie a trophee of this victorie would remaine and that as all victories in a Pyramis of stone and that Arch-wise on two pillers 1 One for CHRIST 's 2 One for our resurrection 4. Reason One more That Iob needed this wish in regard of those that were to receive this doctrine It will not well be written there is such unbeleife and hardnesse of heart yea even in the Disciples and so generally in our nature as enough to doe to grave it in us yet so necessarie withall
warres in the spring time in many places they were intercepted that they came not time enough Order was taken anew by the great Councill of Aphrique that letters for warning Easter should come forth sooner by the 21. of August every yeare that so they might have time to come Conc. Carthag Can. 74. whither they were sent soone enough These Paschales epistolae were ever famous and of high account for other good matter conteined in them Three of them of Theophilus we have extant so highly esteemed by Saint Hierome as he tooke the paines to turne them into Latine and to him we owe them But though by the Nicene Councill this was layd upon the Bishop of Alexandria I would not have you conceive it began then Ruffin saith L. 1. c. 6. the Councill did but antiquum Canonem tradere deliver the old Canon that had beene before in use For long before Eusebius mentioned those Paschales epistolae sent about L. 7. c. 20. Niceph l. c. 11. by Dionyse Bishop there even under the persecution Now if we will follow * Iob. 8 8. From the Fathers in the Churche's peace the latter 200. yeeres By the Homilies upon Easter-day Iob's advise and set our selves to aske of the Fathers 4. Proofe we shall finde habemus talem consuetudinem cleer with them for it Those first that lived after the Churche's peace 2 Then those that during the persecution Those in the Churche's peace foure waies 1. By the Homilies or Sermons made purposely by them to be preached on this Day We have a full Iurie Greeke and Latine of them and that of the most chiefe and eminent among them Saint Basil Nazianzen Chrysostome Nyssen Theophilus Alexandrinus Cyrill Chrysologus Leo c. And yet I deale not with any of those in Ambrose Austin Maximus now extant I know they are questioned I relie onely on the report of Saint Hierome and Gennadius who saw the right copies and what they saw have reported I will give you a tast of one It shall be Nazianzen surnamed the Divine and so one that knew what belonged to Divinitie Thus beginnes he a Sermon of his upon it Easter-day is come GOD 's owne Easter-day and againe I say Easter-day is come in honour of the Trinitie the Feast of Feasts 1. in Pascha the solemnitie of all solemnities so farr passing all other Feasts holden not onely by or for men but even in honour of CHRIST Himselfe as the Sunne doth the Starres And in his funerall Sermon for his father having occasion but to name it by the way for that his father once brought to the last cast in a sickenesse of his suddenly as it were by a miracle recovered upon an Easter-day morning It was saith he Easter the great and famous Feast of Easter the Queene and the Sovereigne of all the dayes in the yeare That in his daies they had sure such a custome An so it seemes they had in Ignatiu's daies for from him borrowed he that terme of Lady and Queene of daies out of his Epistle ad Magnesianos 2. By the Hymnes set for this day to be sung on it By the Hymnes upon Easter-day By Prudentius that lived in Saint Ambrose's time By Saint Ambrose himselfe Before him by Saint Hilarie But Paulinus I insist on He in his Panegyrick for Foelix setts downe in particular all the Feasts in the yeare as they were then in use among them Easter for a chiefe Feast He lived with Saint Augustine A pregnant Record for the Churche's custome then 3. By their writings By their writings touching Easter 1 Some of them in their Commentaries as Saint Hierome and namely on the Galatians and on that place yee observe dayes If that be a fault saith he we Christians doe incurre that fault all For we keepe by name Easter but not the Iewe's Easter of vnlevined bread which the Apostle excepts to but the Christian Easter of the Resurrection of CHRIST 2 Some by way of Epistles and answers as S. Ambrose LXXXIII Epistle full to it S. August CXVIII CXIX set Epistles concerning questions about it 3 Some by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Epiphanius the Treasure of antiquitie in his L.LXX. and LXXV heresie ad oppositum Positively in his Compendium of the true Churche's orders at the end of his Pannarium whereof one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great solemnitie upon Easter day â— As S. August expreâ—sly contra Adimantum the 16. Chap. And the 32 booke against Faustus that found fault the Church kept it yet kept it not as the Iewes confesseth the one the Churche's keeping traverses the other that she ought neither at that time nor in that manner to keepe it as they did and that at large 4 Some by short treatises as Ambrose de mysterio Paschae And some by full bookes as Eusebius who wrote a booke of the whole Order of the Churche's Service then dedicated it to Constantine was by the Emperour highly commended for it 4. Lastly as by writing so by matter of fact As Chrysostome who when he was deposed By matters of fact Of Chrysostome Sacrat lâ—b ca. 18 and so enjoyned not to come in any Church yet Easter-day comming so loth he was not to keepe it as he got him in Thermas Constantini a spacious great building for the publique bath of the Citie and there held his Easter with a very great company Of Athanasius Apolog. ad Constantium that would not forsake him As Athanasius who being accused to Constantius the Emperour for keeping the Feast of Easter in the great Church at Alexandria then but newly finished and as yet not dedicate he layes the blame from himselfe upon the people that would have it kept there doe what he could the other Churches were so narrow and the concourse to the Feast so great as he saith it would have done the Emperour's heart good to have seene it And in his Epistle ad Africanos with open mouth he cryeth out upon the Arrians that came in militarie manner to instal their new Bishop and the many outrages by them done Above all that not onely they did those outrages but did them of all dayes upon Easter-day Et ne ipsum quidem Dominicum diem sanctissimi Festi ulla in reverentiâ habuere And had not in any reverence not the very Sunday of that most holy Feast Custome for the three Holy-dayes at Easter Cap. 8. Hom. 1. in Pasch. Not the Sunday for we are to know the custome that is continued with vs still they then had to keepe two dayes beside the Sunday three in all For the Latine Church plaine by Saint Augustine de Civitate Dei 22. In 3 um Festi diem For the Greeke by Nyssen who expressly termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus all these wayes by singing by saying by writing by doing all beare witnesse to it and I may safely say there is not one of them but one
negligere minima Count it no small matter not to neglect small matters What so small as an haire Iudg. 16.19 when these small haires were gone from Samson his strength left him In it selfe in his owne nature a Rite is not so much This is much that by it they learne to breake the Churche's orders and that thereby they are fleshed to goe on to greater matters To these contentions the Church custome opposeth Opposing then to these what course takes he Layes for his ground this Non habemus talem The force of his reason is If we if the Churches of GOD had any such custome it were somewhat that were warrant enough for a Rite But now we and they both have none such nay we and they have the quite contrary therefore let us heare no more of it 1. The Church hath her customes Where it is plaine the Apostle is for the Church-customes 1 And first that she hath them Every Societie beside their Lawes in bookes have their customes also in practise and those not to be taken up or laid downe at every mans pleasure The Civill Law saith this of Custome Imà o magnae authoritatis hoc ius habetur quod in tantum probatum est Paâ—d 1. Tit. 3. de â—egth 35. vt non fuerit scripto comprehendere necesse Men it seemes had a grâ—at good liking to their customes that they remembred them without booke that they never needed to be put in writing as their Lawes and Statutes did Now as every Societie so the Church besides her habemus legem hath her habemus consuetudinem too There is such a thing as mos populi Dei And feare not traditions a whit Those respect credenda points of doctrine These but agenda matter of practise And that not in points of substance reach onely to matter of circumstance goe no further Nor doe we even them with much lesse oppose them to that which is written Never any custome against that No custome that comes frome the will or wit of man against Scripture which comes from the wisedome and will of GOD. But haec oportet facere illa non omittere Mat. 23.23 Onely so The Church then hath her customes I adde The Apostles and their Churches had their customes these we heere that is the Apostles had them and the Churches under them had theirs It was but early day then yet had they their customes even then At the writing of this Epistle it was not at the most thirty yeares from CHRIST 's Ascension If that were time enough to make a custome Now after these twenty times thirty yeares and thirty times thirty yeares and a hundred yeares to spare shall it not be a custome now by much better right A custome is susceptible of more and lesse The further it goeth the longer it runneth the more strength it gathereth the more gray haires it getteth the more venerable it is for indeede the more a custome it is Now then as the Church hath them so she stands upon them 2. The Church alledgeth her customes feares not we see to alledge them to say habemus or non habemus Habemus to uphold an ancient good one Non habemus to lay downe an evill one new taken up Heere negativè Non habemus talem As our SAVIOVR likewise In the Negative Matt 19.8 A principio non fuit sic And yet by implication this here is One we have but not such a one And our SAVIOVR'S there A way there was from the beginning but this was not it But otherwhere it is positivè also to affirme and to maintaine a good In the Affirmative And men positively referred to know what hath beene the use in former times Higher then Moses we cannot goe Moses as Law-giver one would thinke Hath ever so alledged Moses Deut. 4 12. would be all for Law He is positivè full for custome too Enquire saith he of the dayes that be past how it hath gone since the day GOD created the earth And that in the second edition or setting forth of the Law Iob is for it too Enquire I pray you of the former Age Iob. 8.8 and set your selves to aske after the Fathers for we are but of yesterday shall not they tell you thus and thus it was in their times And say not the Prophets the same The Prophets Ier. 6.16 Stand upon the wayes it is Ieremie and there loooke for the good old way and that way take it is the onely way to find rest for your soules To all which agreeable is that wherewith I will shut up this point The Fathers which all the Fathers in the first Nicene Councell tooke up and which ever since hath beene the Churche's crie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos antiquus obtineat Let old customes prevaile let them carie it By this you see Habemus consuetudinem hath beene counted a sound allegation not onely from the Apostle's but even from MOSE'S time And now for the talem For it is not the habemus that binds but the talem 3. The Badges of a right custome two Not because we have it but because it is so qualified It is not every custome hand over head we may stand on Why bindes not this 1. Because though it may be it was at Corinth Ecclesia Dei a Church of GOD one Church yet Ecclesiae Dei the other Churches of GOD had it not the word is plurall 2. Because though it hath liked some not long since to like well of it yet the Apostles never knew it or the other way if it have liked them to dislike it and lay it downe yet the Apostles liked it well enough Non talem saith the Apostle none such Qualem then How shall we doe to know the right talem Thus. Non talem is here opposed to two To the Churches of GOD To nos that is the Apostles If it the Ecclesiarum Dei If it be but of some one Church but at Corinth alone it is too narrow not large not generall enough If it be but taken up by some of our masters of late it is too fresh it is not ancient enough Non talem No such But by these two we know our right qualem If it be Ecclesiarum that is if it be generall If nos come to it that is the Apostles if it be ancient then it is rightly qualified then it is as it should be then it may be alledged and stood upon then it will binde and then if any oppose videtur contentiosus esse I beginne with the Churches in the plurall Every Church hath power to beginne a custome and that custome power to binde her owne children to it Provided her private custome affront not the generall received by all others for then binds it not By the Rule in the Mathematiques Ever Totum est parte maius And by the rule in the Moralls Ever turpis parsomnis totinon congrua As neither is
but the Spirit must be also upon Him to annoint Him the Spirit is the â—nction the Spirit then was upon Him two severall times for two severall ends â— To annoint Him 2 And after He was annointed to send Him the second Of â—his annointing we are to touch 1 when it was 2 with what it was 3 and how it â— comes to be termed annointing When was He thus annointed Not now or heere first but long before 1 When it was even from the very time of His conceiving When the Word became flâ—sh the flesh Ioh. 1.14 with the Word and by meanes of it with the whole Deitie was annointed all over and by â—ertue thereof filled with the fullnesse of all grace For this we are to hold that CHRIST was ever CHRIST that is ever annointed from the very first instant â—f â—ll He was never un-annointed not one moment Annointed with what I have already told you with the Deitie 2 With whâ—t by vertue of the Personall vnion of the second Person of the Deitie Why then is the Holy Ghost called 〈◊〉 Vnction Why is CHRIST expressly said to be annointed with the Holy Ghost 〈◊〉 not with the Father as well Why not To reteine to each Person his owne peculiar his proper act in this common worke of them all or as the Hebrewes speake to keepe every word upon his â—â—ght wheele â—ather is a terme of nature So to the Father we ascribe what the Sonne hath by 〈◊〉 For that he is the Sonne is of nature not of grace 〈◊〉 that the Man-hood is taken into GOD that was not of nature but of grace 〈◊〉 what is of grace is ever properly ascribed to the Spirit 1. Cor. 12.4 There are diversities of â—raâ—â—s all from the same Spirit And the proceeding of grace from it not as by nature 〈◊〉 Vbi vult Blowes where it lists freely All then of grace Ioh. 3.8 proceeding from the Spiâ—it Accordingly the Conception of CHRIST 's flesh and the sending it with the fulâ—esse of grace or annointing it is ascribed to the Spirit 〈◊〉 this enduring with grace how comes it to be called annointing For nothing 3 How called annointing 〈◊〉 â—he resemblance it hath with an ointment An ointment is a composition we 〈◊〉 the ingredients of it oile and sweet odors By vertue of the oile it sokes even 〈…〉 bones saith the Psalme but it workes upon the joints and sinnewes sensibly 〈…〉 supple and lithe and so the more fresh and active to be stir themselves Psal. 109 18. 〈…〉 of the sweet odors mixt with it it workes upon the spirits and senses cheers 〈…〉 makeâ— him glad that is annointed with it And not him alone Psal. 45.8 Cant. 1.3 but all that are abouâ—â—nd neere him qui in odore unguentorum that take delight in his companie to go and to runne with him and all fo◠〈…〉 sweeâ—e sent they feele to come from him Oâ— which two the oyle 〈…〉 the vertue of the power of the Spirit piercing thâ—ough but gently like 〈◊〉 Thâ— odors the swâ—et comfort of the graces that proceed from thâ— HOâ—Y â—â—OST 1. Nothing more like And this for Hiâ— Annointing 3. His sending Now the 〈◊〉 Spirit that was thus upon Him at hiâ— coâ—ception to annoint Him was even now upon Him againe to manifest and to send Him When At His 〈…〉 â— lâ—ttle before Not 〈…〉 as â—hen at His conception but in a visible shape 〈…〉 before a great concourse of people To shew there ought to be 〈…〉 â—â—ing Luk. 3.22 what â—ime the Dove layd that which in it is answerable to our 〈◊〉 â—pon Him Nor to indâ—e Him with ought that was done before long but to manifest to all This was He This the Partie before annointed and now sent that they might take heed to Him It was the HOLY GHOST'S first Epiphanie this He was never seene before But CHRIST 's second Epiphanie The other at His Birth or comming into the world This now at His calling or sending into the world That first to inhable Him to His Office This to designe Him to it By that furnished for it By this sent severed and set about the worke He came for But before we come to the worke let us first reflect a little upon these they serve our turne are for our direction These both were done to Christ to the end He might reach the Church that the same were to be on them who in Christ's stead are imployed in the same businesse ad evangelizadum The Holy Ghost to be upon them upon them to annoint them and to send them both but first to annoint then to send them To be and in this order to be Vnlesse they be first annointed not to be sent and though never â—o annointed not to start out of themselves but to stay till they be sent The Spirit to be upon them the same that upon Christ though not in the same 〈◊〉 in a broad â—nd â— large difference or degree of being Vpon Him without measure Not so on us but on some lesse the measure of the Hiâ— on some more the measure of the Epha but every one his Gomer at least Some feathers of the Dove as it were though not the Dove it selfe not the whole SPIRIT entire as upon Him On His head the whole boxe of ointment was broken which from Him ran downe upon the Apostles somewhat more fresh and full and ever the further the thinner as the nature of things liquid iâ— but some small streames trickle downe even to us and to ouâ— times still This on-being shewes it selfe first in that which stands first the Annointing I shall not need tell you the Spirit comes not upon us now at our conception in thâ— wombe to anâ—oint us there No we behoove to light our lamps oft and to spenâ— much oyle at our studies yet we can atteine it This way come we to our annointing 〈…〉 This Bâ—oke chiefly but in a good part also by the bookes of the Aâ—ntient Fatâ—â—rs and Lights of the Church in whom the sent of this ointment was freâ—h and the 〈◊〉 true on whose writings it lieth thick and we thence strike it of and gather it safely You will maâ—ke the annointinâ— is set for the cause the Spirit is upon Me because He hath annointed Me Then sublatâ causâ and a sensu contrario the Spirit is not 〈◊〉 Me because He haâ—h not anâ—ointed Me. Againe because He hath annointed Me He 〈◊〉 sent Me. And then it followes because He hath not annointed Me He hath not sâ—nt Me. No speaking of the spiâ—it's on being no talke of sent by Him without it 〈◊〉 be thâ—y then that say the lesse annointing the more of the SPIRIT â—he more blind the moâ—e â—old and so the fitter to goe on some other errand 〈…〉 this 〈◊〉 the Spirit makes none of these drie missions sends none of these same 〈◊〉 such as have never a feather of the Dove's wing not any sparke of the fire of