this for us alone but to assure it to us For as his Father in this Verse sends Him So in the next Verse He sends the Spirit of His Sonne to give us seisin of this our Adoption whereby we now call Him the Iewes Abba the Geâ—tiles Pater as Children all and he our Father which is the priuiledge of the Adoption we heer receive And now are we come to the fullnesse indeed For this Adoption is the fullnesse of our option We cannot extend We our wish or He his love and goodnesse any further For what can we aske or He give more seeing in giving this He giveth all He is worth By this time â—zek 47.3 4 5. it is full Sea All the bankes are filled It is now as EZEKIELS waters that he saw flow from vnder the threshold of the Temple that tooke him to the ankles first then to the knees after to the loynes at last so high risen there was no more passage 1. From the fullnesse of His Compassion He sent to release us 2. From the fullnesse of His Love He sent His Sonne 3. In the fullnesse of Humility He sent Him made 4. Made of a Woman to make a full vnion with our nature 5. Made vnder the Law to make the vnion yet more perfectly full with our sinfull condition 6. That we might obtaine a full deliverance from all Evill by being redeemed 7. And a full estate of all the Ioy and Glory of his heavenly inheritance by being Adopted So there is fullnesse of all hands And so much for the fullnesse of the Benefit we receive Now for the fullnesse of the Duty we are to performe this day For in the fullnesse of time all things are to be full Plenitudo temporis tempus plenitudinis And seeing GOD hath suffered us to live to see the year run about to this plenitudo temporis if it be so on GODS part meet also it be so on Ours and that we be not empty in this fullnesse of time It is not fit if He be at the brinke that we be at the bottom But as we be willing to yeeld Him of ours againe of our duty I meane that it to Him in a measure and proportion be like full as his Bounty hath been full above measure toward us That so from us and on our parts it may be plenitudo temporis or tempus plenitudinis the fullnesse of time or time of fullnesse choose you whither 1. And a time of fullnesse it will be I know in a sense of fullnesse of bread of fullnesse of bravery of fullnesse of sport and pastime and this it may be And it hath been ever a ioyfull time in appearance for it should be so With the ioy saith Esay a verse or two before Puer natus est nobis vnto us a Childe is borne that men rejoice with in harvest Esa. 9.3 Not to goe from our Text heer With the ioy of men that are come out of prison have scaped the Law With the ioy of men that have got the reversion of a goodly heritage Onely that we forget not the principall that this outward ioy eat not vp evacuate not our spirituall ioy proper to the Feast that we have in minde in the middest of our mirth the cause of it CHRISTS sending and the benefits that come thereby And it shall be a good signe vnto us if we can thus reioyce if this our ioy can be full if we can make a spirituall blessing the obiect of our mirth Beatus populus qui scit iubilationem Blessed is the people Psal. 89.15 that can reioyce on this manner And after our ioy-fullnesse or fullnesse of ioy our fullnesse of thankes or thanke-fullnesse is to ensue For with that fullnesse we are to celebrate it likewise Our mindes first and then our mouthes to be filled with blessing and praise and thanks to Him that hath made our times not to fall into those empty ages of the world but to fall within this fullnesse of time which so many Kings and Prophets desired to have lived in but fell short of and lived then Luk. 1â— 34 when the times were full of shadowes and promises and nothing els How instantly they longed to have held such a Feast to have kept a Christmas it is evident by David's Inclina coelos by Esaye's Vtinam disrumpas Coelos Bow the Heavens and Breake the Heavens Psal. 144.5 Esa. 64.1 How much I say they longed for it And therefore that we make not light account of it To render our thankes then and to remember to do it fully To forget none To Him that was sent and to Him that Sent Sent his Sonne in this the Spirit of his Sonne in the next verse To begin with Osoulamini Fitium it is the first duty enioyned us this day Psal. 2.12 to kisse the Babe new borne that when his Father would send Him said Ecce venio so readily and when he would make Him was content with Corpus aptasti mihi Psal. 40.7 to have a body made Him meet for Him to suffer in who willingly yeelded to be our SHILO Gen. 45. â—0 to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere yea to be not onely CHRIST but an Apostle for us Heb. III. v. 1. even the Apostle of our profession And not to Him that was sent and made alone but to the FATHER that sent Him and to the HOLY GHOST that made Him as by whom He was conceived To the FATHER for his mission The SONNE for his Redemption The HOLY GHOST for his Adoption For by Him it is wrought He that made Him the Sonne of man doth likewise regenerate us to the state of the Sonnes of God And this for our thankfullnesse 3. And to these two to make the measure full to ioyne the fullnesse of duty even whatsoever dutifull minded persons may yeeld to a bountifull minded and a bountifull handed Benefactor And with this to beginne to consecrate this first day of this fullnesse of time even with our service to Him at the full which is then at the full when no part is missing when all our duties of preaching and praying of hymnes of offering of Sacrament and all meet together No fullnesse there is of our Liturgie or publique solemne Service without the Sacrament Some part yea the cheefe part is wanting if that be wanting But our thanks are surely not full without the Holy Eucharist which is by interpretation Thanksgiving it selfe Psal. 116.12.13 Fully we cannot say Quid retribuam Domino but we must answer Calicem salutaris accipiam we will take the cup of salvation and with it in our hands give thanks to Him render Him our true Eucharist or reall Thankesgiving indeed In which Cup is the Bloud not onely of our redemption of the Covenant that freeth us from the Law and maketh the Destroyer passe over us Mat. 26.28 but of our Adoption of the New Testament also which entitles us and conueyes vnto us
bosome should be the receptable of all that should enter into blisse Whosoever there entertained in sinu Abrahae it is to be This is the last Luc. 16.23 that Semen Abrahae shall bring us to sinus Abrahae and make us partakers of his heavenly joyes there But we must begin with in Semine to day that after in his good time in sinu may follow And this for Gavisus est and for Abraham Now to our selves And the first point is whether we will be out with the Iewes The Reference to us 1. Our desire or in with Abraham in the fellowship of this Dayes joy In with Abraham we sure If all be well weighed we have greater cause to desire the day then he we have more need of it I am sure Dust as he but more in danger to be made ashes than he by Manasse's argument in his prayer The benefit of his Day and the like they do nothing so much concerne the lust such as Abraham as they do sinnefull Manasses and such as he And such are we And ever the more sinner the more it imports him to love the dawning of this day Greater cause we have than he And for our sight we have that clearer than he by much For though we see as he 2. Our sight and he as we both by the light of Faith yet he in the faith of Prophecie yet to come we in the faith of Historie now past And there is great oddes betweene these two We have the record of humane Writers many but of Divine all that this day is come and gone Even of such as saw Him with thâ— eyes both of the inward and outward man The greater cause and the better sight Then is our joy also to abound 3. Our Ioy. and be above his So it should sure And we would seeme as if it so were we multiply the dayes and where he had but one we hold twelve togither as if we would exceed him twelve to one in this joy Being then so bound joy agreeth well with us at this time The Text invites us to it the whole streigne from the first word to the last It beginnes with Exultavit and ends in Gavisus est Only that from whence we take our joy from thence we take the rules of it Which be three 1 One of the two parts Exultavit and Gavisus est 2 One of the end Diem meum And 3 the last of our patterne sicut ABRAHAM pater noster to expresse it as he did Heere be two sorts 1 One Exultation a motion of the bodie 2 The other Ioy a fruit of the Spirit I am for both I speake not against Exultavit 1. The first rule of it That Exultavit exceed not Gavisus est let the bodie have his part Reason would the bodie and the flesh should be allowed their parts since all the joy is for Corpus aptasti mihi and that Verbum caro factum est the Word is become flesh that CHRIST hath gotten him a bodie But let not Exultavit be all whole and sole Then we ioy but by halves we lose halfe our joy and the better halfe for the joy of the spirit is the better part when all is done The fâ—â—sh fades dayly so do the joyes of it The spirits is the better part that shall not be taken from us Luc. 10.42 That of the spirit should exceed the joy of the outward man as farr as Et vidit to which it is joyned doth exceed ut videret If should so Well in the meane while I would they might but part aequally At least not to stay so long not to make so large allowance of time and cost for the flesh as we leave little or nothing for the spirit's part Sure some-what would be done some speciall use of this Feast that may tarry by us when these of the flesh we shall eyther have forgotten or remember but with small joy Time will come that one lesson in this kind learned this day and laid up well will do us more pleasure than all the sports we shall see the whole twelve dayes after That we come not behinde Abraham halfe in halfe 2 The second that it be for Diem meum Our next Caveat would be that we looke this our joy be for Diem meum and that our Ioy in Diem be for Meum For Meum is heere the Substantive it is CHRIST and Diem but an accident or adjective to it That is that we joy in it as it is His CHRISTS As His doe we not so As whose els To speake plainely the common sort generally all some few except wish for it and ioy in it not as it is CHRISTS but as it is somewhat els That is as it is a time of cheare and feasting as it is a time of sports and revelling Exultavit ut Videret what why that we shall now fare well looke you that is it As it is dies epuli not CHRISTI What farther that we shall now see pastimes that is as it is dies ludi not CHRISTI Put both togither downe they sate to feast Exod. 32.6 up they rose to play so have you the golden Calves Holyday right As it is dies vituli not CHRISTI This is not diem for meum In very deed this is to desire Him for the Day not the Day for Him CHRISTS day is not desired for CHRIST CHRIST is the least part of his owne Feast If it be but matter of the belly the Iewes heer could have been entreated to have kept this Day so as dies Epuli For before at the .6 Chap. When there bellyes were filled then and never but then This is the Prophet This is He that should come into the world This was all they then made all that many now doe make of CHRISTS comming into the world That they may fill their bellyes Never care for Benedicentur no more than Esau but for bene vescentur and if benè vestientur too then all is well Or if it be but shewes and matter of sight Herod he was glad to see CHRIST too and it is the same word Luk. 22.8 which is heere glad and very glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why was it Because he hoped to have seen him done some straunge feats This pertayneth rather to Sara's laughter than Abrahams joy There is a difference betweene Sara's laughter and Abrahams joy Take heed that we change not Abrahams joy into Sara's laughter The III. Rule Sicut Abraham Now last sicut Abraham He is propounded heere to us as our patterne we to express our joy as he did his upon the day of his sight at the plaine of Mamre So we shall begin right Two things he did First he got them the three to turne into him The same would CHRIST do 1 Gen. 18.3 to us this day That our ioy may be sutable to turne in hither The beginning of the joy of His Day would be in His
likewise Luc. 2.13 4. And lastly for our comfort thus That henceforth even such shall our graves be if we be so happy as to have our parts in the first resurrection Revel 20.6 which is of the soule from sinne We shall goe to our graves in white in the comfort and colour of hope lie between two Angells there they guard our bodies dead and presâ—â—t them alive againe at the resurrection 1. Yet before we leave them to learne somewhat of the Angells specially of the Angel that sate at the feete That betweene them there was no striving for places He that sate at the feete as well content with his place as he that at the head We to be so by their example For with us both the Angels would have beene at the head never a one at the feete with us none would be at the feete by his good will Head Angels all 2. Againe from them both That inasmuch as the head ever stands for the beginning and the feete for the end that we be carefull that our beginnings onely be not glorious O an Angel at the head in any wise but that we looke to the feet there be mother there too Ne turpiter atrum Desinâ—t that it end not in a blacke Angel that began in a white And this for the Angel's appearing VER 13. And they said to her Woman why weepest thou She said to them They have taken away my Lord and I know not where they have laid Him 〈…〉 Now to their speech It was not a dumbe shew this a bare apparition and so vanished away It was visio vex a vocall vision Heer is a dialogue too The Angels speake to her And they aske her Quid ploras Why she wept what cause she had to weepe They meane she had none as indeed no more she had All was in error piae lachryniae 〈…〉 〈◊〉 teares of griefe but false griefe imagining that to be that was not Him to be dead that was alive She weepes because she found the grave empty which God forbid she should have found full for then CHRIST must have beene dead still and so no Resurrection And this case of Mary Magdalen is our case oftentimes In the error of our conceit to weepe where we haue no cause to ioy where we have as little Where we should where we haue cause to ioy we weepe and where to weepe we ioy Our ploras hath never a quid False ioyes and false sorrowes false hopes and false feares this life of ours is full of God helpe us Now because she erred they aske her the cause that she alledging it they may take it away and shew it to be no cause As the elench à non causâ pro causâ makes foule rule among us beguiles us all our life long 〈◊〉 answer Will ye heare her answer to Why weepe you Why sustulerunt that was the cause Her Lord was gone was taken away And a good cause it had beene if it had beene true Any have cause to grieve that have lost lost a good Lord so good and gracious a Lord as He had beene to her But that is not all a worse matter a greater griefe then that When one dieth we reckon him taken away that is one kind of taking away But his dead body is left so all is not taken from us That was not her case For in saying her Lord she means not Her Lord alive that is not it she meanes not they had slaine Him they had taken away his life she had wept her fill for that already But her Lord that is his dead body For though His life was gone yet His body was left And that was all she now had lest of Him that she cals Her Lord and that they had taken away from her too A poore one it was yet some comfort it was to her to have even that left her 〈…〉 to visite to annoint to doe other offices of love even to that Etiam viso cadavere recalescit amor at the sight even of that will love revive it will fetch life of love againe But now heer is her case that is gone and all and nothing but an empty grave now left to stand by That S. Augustine saith well sublatus de monumento grieved her more then occisus in ligno for then something yet was left now nothing at all Right sustulerunt taken away quite and cleane And thirdly her nescio vbi For though He be taken away it is some comfort yet if we know where to fetch Him againe But heer He is gone without all hope of recovery or getting againe For they but she knew not who had carryed Him she knew not whither laide Him she knew not where there to do to Him she knew not what So that now she knew not whether to goe to finde any comfort It was nescio ubi with her right Put all these together His life taken away His body taken away and carryed no man knowes whether and doe they aske why she wept or can any blame her for it 〈…〉 The truth is none had taken away Her Lord for all this for all this while Her Lord was well was as she would have had Him alive and safe He went away of 〈…〉 him thence What of that Non câ—edens 〈◊〉 credidit sâ—blatâ—m for want of beleefe He was risen she beleeved He was carryed away She 〈…〉 theâ—e was on 〈◊〉 in her love but there was love in her errour 〈…〉 〈…〉 leave to lay ou◠〈…〉 aâ—guments of her love Yet her love ouâ— of this verse to make up eight towards the making up of her 〈◊〉 The very 〈…〉 gives Him of Dominum 〈◊〉 is one My Lord that she give◠〈◊〉 that terme For it shewes her love and respect was no whit abated by 〈…〉 of His death It was a most opprobrious ignominious shamefull death 〈…〉 â—uch as in the eyes of the world any would have beene ashamed to own 〈…〉 say 〈◊〉 Him Meum but any would have beene afraid to honour him with thâ—◠〈◊〉 to style Him Dominum She was neither Meum for herâ— Dominum meum for her Lord she acknowledgeth Him is neither ashamed nor afraid to continue that 〈…〉 scaâ—â—alo non 〈…〉 Another which I â—ake to be farâ— beyond this That she having looked into the grave a little before and seene never an Angel there and of a sudden looking in now and seeing two a sight able to have amazed any any but her It mooves not her at all The suddennesse the strangenesse the gloriousnesse of the sight yea even of Angels moove her not at all She seemes to have no sense of it and so to be in a kind of extasie all the while Domine propter te est extra se saith Bernard Amor extasin patiens And thirdly as that strange sight affected her not a whit so neither did their comfortable speech worke with her at all Comfortable I call it for they that
sing of it in his song Esa. 26.19 resembling the Resurrection to a Spring-garden Awake and sing saith he ye that dwell for a time are as it were sowen in the dust for His dew shall be as the dew of herbes and the earth shall shoot foorth her dead So then He appeared no other then He was A Gardiner He was not in shew alone but opere veritate and so came in His owne likenesse This for Christ's appearing Now to His speech but as vnknowne still VER XV. Iesus 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 laid Him and I will take Him thence Still shee weeps So He begins with quid ploras Christ 's question unknown askes the same question the Angells had before onely quickens it a little with Quem quaeris Whom seeke you So quem quaeris quaerit à te quem quaeris whom she sought He askes her whom she sought Si quaeris cur non cognoscis si cognoscis cur quaeris saith Augustine If she seeke Him Augustine why knowes she Him not If she know Him why seekes she Him still A common thing with vs this also To seeke a thing and when we have found it not to know we have so but even Christum à Christo quaerere to aske Christ for Christ. Which however it fall in other matters in this seeking of Christ it is safe Even when we seeke Christ to pray to Christ to help vs to finde Christ we shall do it full evill without Him This quid ploras it comes now twise The Angells asked it we stood not on it then Now seeing Christ askes it againe the second time we will thinke there is some thing in it and stay a little at it The rather for that it is the very opening of His mouth the very first words that ever came from Him that he spake first of all after His rising againe from death There is sure some more then ordinarie matter in this quid ploras if it be but even for that Thus say the Fathers 1 That Marie Magdalen standing by the grave's side and there weeping is thus brought in to represent unto us the state of all mankind before this day the day of Christ's rising againe weeping over the dead 1. Thess. 4.13 as doe the heathen that have no hope comes Christ with his quid ploras Why doe you weepe As much to say as ne plores Weepe not why should you weepe There is no cause of weeping now Henceforth none shall need to stand by the grave to weepe there any more A question veriâ— proper for Easter-day for the day of the Resurrection For if there be a rising againe quid ploras is right why should she why should any weepe then So that this quid ploras of Christ's wipes away teares from all eyes and as we sing in the 30. Psalme whose title is the Psalme of the Resurrection putts off our sackcloth that is our mourning weeds girds vs with gladnesse putts vs all in white with the Angells Ploraâ— then leave that for Good-friday for His Passion Weepe then and spare not But quid ploras for Easter-day is in kinâ—â— the Feast of the Resurrection why should there be any weeping vpon it Is not Christ risen Shall not Herâ—ise vs with Him Is He not a Gardiner to make our bodies owne to grow againe Ploras leave that to the heathen that are without all hope but to the Christian man quid ploras Why should he weepe he hath hopes the Head is alreadie risen the membâ—rs shall iâ— their due time follow Him I observe that foure times this day at foure severall appearings 1 at the first at this heere He askes her quid ploras Why she wept â— Of them that went to Emmaeus quid tristes estis Luc. 24.17 Why are ye sad â— Within a Verse following the 19. He saith to the Eleven Pax vobis Peace be to them â— And to the women that met Him on the way Mat. 28.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Rejoice be glad So no weeping no being sad now nothing this day but peace and joy they do properly belong to this feast And this I note the more willingly now this yeare because the last Easter we could not so well have noted it Some wept then all were sad little joy there was and there was a quid a good cause for it But blessed be GOD that hath now sent us a more kindly Easter of this by taking away the cause of our sorrow then that we may preach of Quid ploras and be far from it So much for quid ploras CHRIST 's question Now to her answere â—er answer She is still where she was at sustulerunt before at sustulisti now si tu sustulisti we shall never get that word from her But to CHRIST she seemes somewhat more harsh then to the Angells To them she complaines of others They have taken CHRIST she seemes to charge at least to suspect of the fact as if He looked like one that had been a breaker up of graves a carrier away of Corses out of their place of rest Her if implies as much But pardon love as it feares where it needs not so it suspects oft where it hath no cause He or any that comes in our way hath done it hath taken Him away when love is at a losse But Bernard speakes to CHRIST for her Domine amor quem habebat in te dolor quem habebat de Te excuset eam apud Te si fortè erravit circa Te That the love she bare to Him the sorrow she had for Him may excuse her with Him if she were in any error concerning Him in her saying Si Tu sustulisti And yet see how GOD shall direct the â—ounge In thus charging Him Prophetat nescit Origen She sayes truer then she was aware For indeed if any tooke Him away it was He did it So she was not much amisse Her si tu was true though not in her sense For quod de ipso factum est ipse fecit All that was done to Him He did it Himselfe His taking away virtus fuit non facinus was by His owne power not by the act of any other Chrysologus Et gloria non injuria No other mans iniurie it was but His owne glorie that she found Him not there This was true but this was no part of her meaning I cannot heere passe over two more Characters of her love that so you may have the full ten I promised One in si â—a sustulisti Eum in her Eum in her Him Him Which Him Her affection seemes so to transport her as she sayes no man knowes what To one a meer stranger to her and she to him she talkes of one thrice under the terme of Him If thou hast taken Him
of the 〈◊〉 If any be sâ—irring if any be to be found there it is No place on earth which the Holy Spirit more frequenteth hath duer commerce with then the Holy 〈◊〉 where Exod. 19.24 the remembrance of His name is putt for thither He will come to us and blesse us with His blessing â— Prayer Psal. 119 1â—â— Zac. 12 1â— Being there it is but an easie lesson yet David thinks meet to teach it us by his 〈…〉 et Spiritum attraxi To open our mouth and draw it in And that â—pening 〈◊〉 by pâ—â—yer Zâ—eâ—arâ—e calleth it Spiritum precam the Spirit that 〈…〉 or attraction of it whereby we expresse our desire to draw Him in Which very attraction or desire hath a promise by the mouth of our Saviour 〈…〉 Himselfe Luke 11.13 that His Heavenly Father will give the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that will 〈◊〉 petition sâ—eke and fire â—pen their mâ—uth and pray for it 2 The Word Then secondly looke how the Breath and the Voice in â—aturalibus go together 〈◊〉 so do the Spirit and the Word in the practice of Religion The a 〈…〉 Holy Ghost is CHRIST 's Spirit and b Ioh. 1.14 CHRIST is the Word And of that Word the word c 1 Pet. 1. â—5 that is preached to us is an abstract There must then needs be a neernesse and alliance between the one and the other And indeed but by our default The Word and the Spirit saith Esay shall never faile or ever part but one be received when the other is Esa. 59.21 We have a plaine example of it this day in S. Peter's auditorie Acts II. and another in Câ—râ—â—linâ— and his familie Acts X even in the sermon-time the Holy Ghost fell upon them and they so received Him Yea we man see it by this that in the hearing of the word where He is not received and yet He maketh proffers and worketh somewhat onward Vpon Faelix tooke him with a shaking and further would have gone but that he put it over to a convenient time Acts 26.28 which conâ—enient time never came And upon Agrippa likewise somwhat it did move him and more it would but that he was content to be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 his religion by a little as it were upon a knive's point and was afraid to be a Christian 〈…〉 too much a Christian. That 〈…〉 effect that with the word the Spirit is not received as it 〈…〉 gotten thâ—n it is lost We should find this effect 〈…〉 we could gett on a little out of the noyse about us and withdraw our selves some whither where we might be by our selves That when we have heaâ—d 〈…〉 He would speake in us 〈…〉 When 〈…〉 we might 〈◊〉 the other behind us Haec est vi◠〈…〉 〈…〉 there heare 〈…〉 Vpon which 〈…〉 grounded the 〈…〉 spirits which 〈…〉 by the Antients to 〈…〉 or meditation the 〈…〉 it is that 〈…〉 for want of this goe out againe streight for as fast as it is 〈…〉 againe 〈◊〉 fast as the 〈…〉 â—owne it is picked up 〈…〉 and so our receiving is in vaine the word and the Spirit are 〈…〉 would keep together 〈…〉 the word and the Spirit so the flesh and the Spirit go together 3. The Sacrament Not 〈…〉 this flesh the flesh that was conceived by the Holy Ghost this is never 〈…〉 Holy Ghost by whom it was conceived so that receive one and receive 〈…〉 with this bloud there runneth still an arterie with plentie of Spirit in it 〈…〉 that we eate there escam spiritualem a spirituall meat 1. Cor. 10.3.12.13 and that in that 〈…〉 made drinke of the Spirit There is not onely impositio manuum but after 〈…〉 mâ—nus pâ—tting on of the hands but putting it into oâ—â— hands Imâ—ositio 〈…〉 putting on of hands in Accepit panem calicem â—nd positio in â—anus 〈…〉 it into our hands in Accipite edite bibite And so we in case to receive 〈…〉 bloâ—d Spirit and all if our selves be not in fault 〈…〉 if we will invite the Spirit indeed and if each of these by it selfe in 〈◊〉 be thus effectuall to procure it put them all and bind them all together All together jointly 〈…〉 take to you words Hose's words words of earnest iâ—vocation Hos. 14.7 Sâ—scipiâ—e 〈◊〉 bum receive or take to you the word S. Iame's word grafted into you by 〈…〉 of preaching Accipite corpus accipite sanguinem Iam. 1.21 take the holy 〈◊〉 of His body and bloud and the same the holy arteries of His blessed Spirit Take â—ll these in one the attractive of Prayer the word which is Spirit and life the 〈◊〉 of life and the Cup of salvation and is there not great hope we shall answer 〈◊〉 Paul's question as he would have it answered affirmativè Have ye received Yes 〈◊〉 have received Him Yes sure Then if ever thus if by any way For on earth 〈…〉 is no surer way then to joine all these and He so to be received if at all 〈◊〉 we began with hearing outward and we end with receiving inward We 〈…〉 one Sacrament Baptisme we end with the other the Eucharist We began 〈◊〉 that where we heard of Him and we end with this other where we may and shall I trust receive Him And Almightie GOD grant we so may receive Him at this good time as in his good time we may be received by Him thither whence He this day came of purpose to bring us even to the Holy places made without hands which is his heavenly kingdome with GOD the Father who prepared it and GOD the Sonne who purchased it for us To whom three Persons c A SERMON Pâ—â—ached before the KING'S MAIESTIE AT VVHITE-HALL on the XXIII of May A.D. MDCXIII being WHIT-SVNDAY EPâ—ES CHAP. IIII. VER XXX Nolite contristari c. And greeve not or be not willing to greeve the HOLY SPIRIT of GOD by whom ye are sealed unto the Day of Redemption THIS Request or Counseile or Caution or Praecept or what ye will call it of the Apostle's is sure very reasonable The Holy Ghost by whom we are sealed to the Day of Redemption that we would not greeve Him Not the Holy Ghost He is the Spirit of the Great and High GOD And so for His Dignitie 's sake Not Him againe as by whose meanes we have our signature against the great Day of Redemption And so even for his benefit's sake These two 1 For His Greatnesse or 2 for His Goodnesse Grâ—atnesse in Himselfe Goodnesse to us For either of these or for both of 〈◊〉 we would be so respective of Him as Not to greâ—ve Him 〈…〉 Him He might well and as one would thinke should rather have 〈…〉 all câ—â—se of joy and câ—â—tentment It had beene but reason so Now that 〈…〉 more onely 〈◊〉 that we would not minister unto Him any cause of 〈…〉 And what could He say
AVGVST Ann. Dom. MDCXV PSAL. XXI VER I. II.III.IV The KING shall rejoice in thy strength ô LORD Exceeding glad shall he be of thy salvation Thou hast graunted him his heart's desire And hast not denied him the request of his lipps Selah Thou hast prevented him with the blessings of goodnesse and hast set a Crowne of pure gold upon his head He asked life of Thee and thou gavest him a long life Even for ever and ever VPON a day of joy Heer is a Text of joy Vpon a day of joy for the King a Text of a King in joy For so we see there is in the Text a King and he joyfull and glad Glad first for strength shewed by GOD in saving him Glad againe for goodnesse shewed by GOD in satisfying yea more then satisfying preventing his desires and that in the matter of his crowne and of his life both This King was King David no doubt The very Title of the Psalme sheweth as much And the Sonne of Syrach of whom I reckon as well or better then of any Commentarie these very words heer he applies to King David Chap. 47. ver 7. Originally then He But neither solely nor wholly He. His meaning was not to â—â—ke this saving his owne case alone Nor to engrosse this joy all to himselfe ye 〈◊〉 see it by the very setting it downe It is not as of himselfe I will rejoyce 〈◊〉 as of a third person The King shall The King indefinitely So entailing it 〈◊〉 to his Office then to his person And leaving it at large appliable to eny other 〈…〉 as well as himselfe To â—ny other King I say Specially eny other such King that should be as strangely saved by GOD 's strength As fairely blessed by His goodnesse as ever was he That shoâ—â—d find the like favour that he did and be vouchsafed the like gracious deliveraâ—â—e that he was Eny such King in such wise saved to be equally interessed in this 〈◊〉 with him And to have this Psalme serve for a Sermon or for an Anthem no lesse 〈◊〉 He. 〈◊〉 by this we hope in GOD this rejoycing heer shall not be shut up against us â— Cor. 11.10 〈◊〉 that which is heere left indefinite we suppose we can definitely applie to a Kiâ—g in whose presence we stand To whom the same strength and the same goodâ—esse and of the same Lord have shewed forth themselves in saving him saving both his Crowne and life no lesse then David's This comes well to the Text. But what doth this concerne us now more then eny other time Yes for heer comes the day and claimes a propertie in it How that Remember ye how the Apostle when he had cited the place out of Esay 2. Cor. 6.2 Esay 49.8 I have heard thee in an accepted time in the day of salvation have I helped thee Behold saith he now is the accepted time Behold this is the day of salvation The same for all the world saith this day The King shall be glad of thy salvation Ecce hodie dies salutis hâ—jus Behold this is the Day of that salvation For so it is indeed The very salvatiâ—â—â—ay it selfe this Foâ— this day was his life sought and he set on to have been shamefully made away And this very day saved he was and in virtute mightily saved and in virtute Dei by the mightie hand and helpe even of God himselfe Since then this blessing fell upon this day If we will take a time And a time we will take to rejoyce and to give God thankes for it that which the day pleads for is most reasonable that you will take this day rather then another For if hodie dies sâ—lâ—tis If to day the day of salvation No reason in the world but to day the day of reioycing for it But I will forbeare to take eny notice or to mention eny but David at the first going over The Text that requireth a survey of course first and shall have it But tâ—en if the Day shall pray a review after I see not how in right we can denie it Be these then the two parts The Survey and the Review And in either of these The Division 〈◊〉 principall points present themselves â— The joy 2. and the ground or causes of it The ioy in the front of the Text And tâ—e causes in the sequele of it The causes are as the number of the verses foure 1 The saving of the King by thâ— â—trength of God 2 The satisfying yea the preventing his desire by the goodnesse 〈◊〉 God 3 The setting on his crowne by the hand of God Tu posuisti 4 The prolonging his life by the gift of God These foure Now every of these the ioy and the causes and indeed the whole Text seemes to 〈◊〉 upon Triplicities In the last verse of the Psalme God is said to exalt His strength Hiâ— strength in exaltation makes the ioy in triplicitie â—he triplicitie of ioy first The King 1 shall reioyce 2 shall be glad 3 exceeding 〈◊〉 shall he be 1 Laetabitur 2 exultabit 3 vehementer The like in all the causes Why glad first for the King 1 was saved 2 saved 〈◊〉 3 by thy strength ô Lord. 1 Salute 2 virtute and 3 Tuâ Domine â—â—on this of strength followeth a new triplicitie of goodnesse Therein 1 the desire â—f 〈◊〉 heart 2 the request of his lipps And besides them 3 the blessings of goodnesse Of these three the first granted the second not denied and prevented with the third Of which blessings there are two sett downe in particular 1 His crowne and 2 His life His crowne and the triplicitie of it 1 Corona 2 Coronatio and 3 Coronans the 1 Crowne 2 the Coronation or setting it on by another 3 And that other God None but He Tu posuisti His life and there another the last triplicitie 1 Life 2 long life and 3 life in seculum et in seculum seculi Long life in this world life for ever in the world to come And for this strength in thus saving and this goodnesse in thus satisfying his desire in the safety both of His crowne and His life is all this laetabitur and exultabit All this ioy and iubilee of the Text. This Survey done the day will further pray a Review trusting it will fall out all this to proove the case of the day just That all these causes will coincidere into it 1 Salutem misit 2 Desiderium concessit 3 Coronam posuit and 4 Vitam dedit And if these then the joy too without faile And that two wayes Vpon two powers that be in the word shall 1 Shall the Bond de praesenti binding us to accommodate our selves to the present occasion to this joyfull season of GOD 's sending 2 And then shall the Tense which is not the present but the future And so shall not onely for this present day but shall still still shall for many dayes of many Augusts in many yeares
more the same laetabitur the same exultabit still So we all wish it may I. The survey DOmine laetabitur We begin with joy Auspicatum principium a faire front onward a luckie beginning 1. The Ioy. In joy and that not single but three in one a triplicitie of it We wil but touch at it now We shall come to it againe yer we end Begin and end with joy to day So may we begin and so end ever In this triplicitie two words there be to expresse this joy 1 laetabitur and 2 exultabit and one to give it the sise or measure 3 vehementer 1. Laetabitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two former 1 laetabitur and 2 exultabit are as it were the body and soule of joy The first laetabitur the soule For the nature of that word and the use noteth ioy within ioy of the bosome say the Heathen ioy of the Spirit the Scripture And my Spirit hath reioyced Luke 1.47 There in the Spirit is the fountaine of true ioy If there it be not how well soever the countenance counterfeit it it is but counterfeit for all that And no ioy right if we cannot say the two first words Domine laetabitur to GOD and we cannot say them to Him if there it be not within 2. Exultabit There then to begin but not there to end Laetabitur is not all Exultabit is called for too Which is nothing but an outlet or overflowing of the inward ioy into the outward man Psal. 84 2. of the heart into the flesh My heart and my flesh shall reioyce Not one without the other Ioy to be seen and read in the forehead the ioy of the countenance Ver. 6. Psal. 118.15 To sound forth and be heard from the lipps the voice of ioy and gladnâ—sse This doth exultabit add There is the bodie and soule of ioy now 3. Vâ—hemâ—â—ter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is not every meane degree will content in these Not any glad but exceeding glad The Hebrew is O quam O Lord how wonderfull is thy name saith the VIII Psalme ver I. So heer O Lord how ioyfull and glad shall he be The meaning is so very glad as he cannot well tell how to expresse it Els asking the question why doth he not answer it But that he cannot But that he hath never a Tam for this quà m But is even faigne to leave it to be conceived by us So doe we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehementer exceeding it must be So say the translations all Thus have you a briefe of the triplicitie of ioy 1 Ioy within 2 Iubilee without â—oth mensurâ supereffluente And which is somewhat strange these not onely permittâ—d but even 〈◊〉 given in charge shall reioice shall be glad a necessitie layd on him but Luc. 6.38 â—â—â—essed necessitie to be bound to that our nature and we in all our libertie so well 〈◊〉 and like of And now to the causes For exceeding Ioy 2. The causes of it Eccles. 7.8 without a cause somwhat suâ—table is but exceeding folly but as the crackling of thornes under a pott great â—oise but no great cause for all is but a whinbush If there be an exceeding in the 〈◊〉 there would be an exalting in the strength If excesse in that no defect in the groâ—nd We take measure still of one of these by the other Have we then a good ground That have we foure for failing every of tâ—em suitable in each respect For a triplicitie in either of them The ground of all the first is Salvation or being saved and that The Cause 1 Salvation or being saved Salus is ground sufficient For who doth not rejoice is not glad exceeding glad that is so saved But specially wich was David's case heer saved from a sodeine and a secret mischiefe imagined against him There is no ioy when all is done to the ioy of one so saved Be it who it will even unus de minimis hijs eny eny one of the meanest Salus Râ—gia But the person adds a great weight to the ioy that it is Rex in salute Salus Regia a Salvation royall for the saving of a King For He by the Scripture's own valuation is sett at tenn thousand There be tenn thousand Salvations in one when a King is saved That as Rex is the person above all So Salus Regis 2. Sam. 18.3 is the Sovereigne Salvation of all 2 Saving by strength Saved then And secondly how In virtute Saved by strength For though it be good being saved by what meanes we can Yet if we might be at our choise we had rather have it by meanes of strength rather so then by craft or by running away For that is not in virtute Salus in virtute is ever the best saving And a King if he have his right would be saved no other way Not by slight or by flight but in virtute Rex So have you two Virtus and Salus strength and salvation Note them well for not virtus without salus nor salus without virtus neither without other is full nor both without Tua Domine In virtute is well so it have in salute after it For Virtus in salute no not in strength is there mattâ—r of joy every way considered No not in God's strength No ioy in virtute Dei 〈◊〉 it have not an in salute behind it They in the latter part of the Psalme found GOD'S strength but smally to their ioy This makes it up that it is not onely virreâ— strength but virtus ad salutem strength to save Strength not Ver. 8. as to the King's eâ—emies to smite them downe and plague them But strength as to David himselfe to 〈◊〉 and deliver him Strength is indifferent to both but in salute following it Psal. 89.23 determines it to the ioyfull side Now then turne it the other way For as in virtute if it end with in salute Salus in virtute is iust cause of joy So vice versa In salute if it goe with an in virtute makes the 〈◊〉 yet more ioyfull I meane that as it is virtus in salute strength to save might 〈◊〉 deliver So it is salus in virtute a strong salvation a mightie deliverance No petie common one but a strong and mightie one This reciprocation sets it higher yet Psal. 68 28. that not onely strength set forth but strength to save protect and preserve Nor that neither quovis modo but mightily to save strongly to protect strangely to 〈◊〉 So as the Salvation may justly be sayd Tua Domine GOD'S owne saving For yet we are not where we would be It is much to the matter of Ioy 3 By God's strength Tua Domine whose 〈◊〉 strength is from whom the salvation who the partie For not undecunque 〈◊〉 quovis yields full ioy not by every one hand over head The better the partie
per quem the more the ioy still The Salvation is made the more precious 〈…〉 of it That as it is 〈◊〉 Regiâ— on his part that receives it So it is 〈◊〉 Divina on His that gives it that iâ— Tua Domine 〈◊〉 this Domine there 〈…〉 To virtute and salute either of 〈…〉 Tua virture 〈…〉 and this doubling of the point we shall 〈◊〉 concernes the joy 〈◊〉 〈…〉 Ioâ— 4.10 For that it may not â—e as Iâ—nas's ioy in his gourd up in one night downe in another that is vanishing and â—â—sure but sound and permanent it is best our Hosannah be in the Highest best that the Hypostasis or substance of this our reioycing be in the strength of the Lord. Psal. 1â— 7 â— Non in chariots and horses we see what became of them the Psalme 〈…〉 ceciderunt Downe they went and downe went their ioy with them 〈…〉 virtâ—te alien◠〈…〉 â— Psal. 44 6. 2. Sam. 24 1◠〈…〉 his owne bow or sword or number of his People that prooved not well 〈◊〉 that was in virtute suâ In virtute Tuà we shall find is the safer Not but that in these humane strengths we may reioyce in some sort with some caution Ion. 4.7 but that they be all subject to the worme Ionas's Gourd was mortall and mutable all not so soone had but as soone lost and sooner a great deale there is no hold of them quotidie diffâ—uunt we find it we feele it daily Therefore well fare in virtute Domini the might of the Almightie In it there is the sound ioy O it is good reioycing in the strength of the arme that shall never wither or wax weake Psal 36 7. and in the shadow of those wings that shall never cast their feathers in Him that is not there yesterday and heer to day but the same yesterday and to day and for ever Heb. 13.8 For as He is so shall the joy be In virtute Tuâ then And Salute Tuâ too â— Salute Tuâ Nay virtus Tua but salus sua the power that may be GOD 's but the salvation that is the King's one would thinke And so it is But he reioyces not in it as it is salus sua at least not so much as that it is salus Tua GOD 's of and from GOD who wroâ—ght it and brought it to passe Nay even in salute Tua it selfe not so much in saâ—ute as in Tuâ in the gift as in the partie that gave it So doth no worldly man he goes no further then in salute that he hath it that safe he is cares for no more for no Tuâ he But David's ioy and the ioy of the Godly is not so much that he is sâ—ved or had strength so to be as that it was GOD sent forth his strength so to save him Psal. â—8 28 Nay nothing so much in Salute as in Tuâ in the salvation as in GOD his SAVIOVR Luk. 1.47 And why so ioyfull for this Tua Domine more then the rest I shall tell you why For this is the very exaltation the highest point of the whole triplicitie There was none of the Emperors upon such an escape as this but he took to himselfe presently as an high honor the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preserved by GOD and vsed it ever after as an addition to his Style as glorious as Alamannicus or Parthicus or eny Tâ—tle of them all A King thus saved by GOD is more then a King I meane more then another King not so respected by God More I say then another 1. More to be set by in thâ— sight of his ownâ— people tanquam speculum propitij Numinis as a mirror of God's favour when they see him thus taken into God's speciall protection The very 〈…〉 are Verse 5. His honour is great in this salvation 2. A◠〈◊〉 his oâ—ne people So more esteemed of his neighbours when they see their 〈…〉 with knives Psal 20.8 and so cast downe and fall but him after he was cast downe to 〈…〉 sâ—and upâ—ight Hij ceciderunt helps it much 3. And 〈…〉 of his enemies when they see the eye of God's providenâ—e the 〈…〉 the â—â—â—â—ngth of His arâ—e still over him still set to save hiâ— and doe him 〈◊〉 they wâ—s 〈◊〉 â—â—raid to plot oâ—ght against him when they see 〈…〉 God 〈…〉 â—pholds him â—till when they see Tua Domine 〈…〉 upon him 〈…〉 â—re we come to 〈◊〉 â—â—ring-head to 〈◊〉 laetitiae Tua Tua Domine 〈…〉 brought 〈…〉 up to Him we turne it loose let it 〈…〉 it If it be gaudeâ—e in Dominâ— Nay 〈…〉 dico gaudete saith the Apostle Then to it againe and againe Phil. 4.4 double it 〈…〉 it and spare not Good leave have you 〈…〉 for this salus Regia and salus Divina both ioyne the triplicities see 〈…〉 not this and the first of ioy In vìrtute God's strength the very promise 〈…〉 of it yields ioy within there is laetabitur But made apparant in salute 〈…〉 matter of exultabit without But Tua Tua Domine to that belongs 〈…〉 there is his place O how greatly shall David reioyce within triumph 〈…〉 in the Lord being saved by Him so mightily and so mervailously saved by 〈…〉 â—hese two triplicities are in the first verse both 〈…〉 is new ioy in the second verse upon a new ground the goodnesse of God The II. Cause In satisfying the desire 1 Of his heart 2 Of his lipps 〈…〉 and goodnesse doe well together neither without other saveth Strength 〈…〉 could well but will not till goodnesse come to it Both did it heere For in 〈…〉 saved by strength and in the seventh verse In the mercie of the most High he 〈◊〉 â—iscarie By strength that by no arme of flesh By mercie that by no merit 〈…〉 owne 〈◊〉 His goodnesse is over all his workes over strength and all For Psal. 145.9 it sheweth it 〈◊〉 â—ot in saving onely which is a matter of necessity but ouer and besides that in 〈…〉 his desires and that is matter of meer bounty 〈◊〉 indeed no way doth his goodnesse so shew it selfe as in sending us our desires 〈◊〉 â—oâ—hing is so properly the matter of ioy as the desire sent The denying of our 〈◊〉 Nay the but delaying it is an abatement to our ioy But the desire accompliâ—â— â—hat is the Tree of life saith Salomon And the Three of life Pro. 13.12 Gen. 2.9 was in the midst of 〈…〉 the very center of Paradise and all the ioyes there The satisfying his 〈◊〉 â—â—tisfie is one thing and to satisfie by prevention another Betweene them 〈…〉 make up a new triplicitie For the former of satisfying the desire is set 〈…〉 either as conceived in the heart Desiderium cordis or as expressed with 〈…〉 Prolatio labiorum It is much to satisfie these two His goodnesse gives 〈◊〉 both to the one and to the other satisfaction to the heart by granting the 〈◊〉
satisfaction to the lipps by not denying the request And upon these two in 〈◊〉 there is a Sela. For these two one would thinke were hable to 〈◊〉 〈◊〉 this Sela is no Sela to GOD. He hath a Sela or an Ela above this Sela. He 〈◊〉 not onely a satisfying but a satisfying by prevention not expecting either but 〈◊〉 both granting that which neither the lipps ever mentioned nor the heart 〈◊〉 â—magined never came out of the mouth nay never came into the mind And 〈◊〉 the praevenisti of His goodnesse 〈◊〉 the heart and the lipps we will not be curious nor stand scanning their 〈◊〉 â—hich should stand first the heart or the lipps I know Psal. 45.1 though the tongue be the 〈…〉 never so readie a writer the heart can endite faster by much But what skills it 〈…〉 first Both together I am sure can desire more then either alone and He 〈…〉 them both â—â—tisfie the lipps Petite dabitur Speake and speed Satisfie the heart Matt. 7.7 Ave 〈…〉 wish and have Not onely open thy mouth but enlarge thy heart Psal. 81.10 never so 〈…〉 He will fill it This is hable to satisfie David I thinke and to make him 〈…〉 which is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may satisfie David But this satisfies not GOD in his goodnesse to David â— In preventing both with His goodnesse 〈…〉 with Him but Satis superque And indeed both these make the best of 〈…〉 caâ— â—re still but a post-venisti the heart and the lippes goe before and 〈◊〉 goodnesse comes after Nay till His goodnesse get before till it be a 〈…〉 Him not And that is not when He stayes for us Esay 30.18 till we come to 〈…〉 pâ—â—â—tions Nor till He meet us He with his mercie us with our prayers 〈…〉 He praevenâ—s us before we stirre a foot and heares us not when Esay 65.24 Matt. 7.7 but 〈…〉 reqâ—est and answers us not while but yer even we desire opening senâ—â—â—◠〈◊〉 giviâ—g before we seek knoâ—◠〈◊〉 aâ—ke that lo is the praevenisti that the 〈◊〉 of goodnesse indeed The 〈…〉 〈◊〉 â—lessing of goodnesse And â—spandâ— satisfie is one thing quovis modo To do it by pâ—â—vâ—ntion another So to 〈◊〉 â—ith goodnesse in one and with the blessing of 〈◊〉 another For 〈…〉 â—he sett of the sacrifice the best the most chiefe the most choise the moâ—t â—lesse◠〈◊〉 of it blessed it selfe and making David blessed to whom He vouchsaâ—e it Not but that thâ— oâ—her the granting the not denying are good blessings and very good but in them though there be the goodnesse of GOD yet not it alone there is somwhâ—â— oâ— David too his devotion at least in making his request But in this 〈…〉 is all alone David doth nothing neither speake nor think That 〈◊〉 as lied never thought to aske before any without any asking he is prevenâ—â—â— â—ith by this blessed goodnesse and without any cause els The Fathers read it bâ—nedictiâ— dulcedinis and well For while we stand waiting for the postvenisti our eyes faile many times our heart pants we flote between hope and feare And this relishes not well with us it is a little bitter In praevenisti there is none of these And the cuâ—ting of of these makes it benedictio dulcedinis indeed as having none of that unpleasant mixture with it This is benedicta bonitas But all this while we see not what need of this preventing It is more then needs sure The other two the not denying but graunting might serve our turnes well enough Yes there is more then need of it in the matter of saving many times The danger comes upon us and surprizes us so of a sodein as we have no time to gather our selves together the heart no space to think nor the lipps leisure to frame a request Both faile us And this holds chiefly in secret plotts and practises No man suspects or misdoubts them No man prepares for them Vnawares on a sodein they breake out and even oppresse us so as they prevent lipps and heart and all Such was the danger in the Psalme Such the danger of the day In these if it should be put to a postvenisti we were gone A praevention must be In these preventing dangers then is the time there is the place of this preventing goodnesse of God Who seeing what David would do if he were not taken short supplieth of his blessed goodnesse that defect and before either of both relieves and saves him This is the blessed goodnesse and Blessed be God for this goodnesse above all We all at some times or other fare the better for it Will ye see now how these three come againe exactly to that of the ioy The inward desire of the heart for that granted laetabitur the inward ioy of the heart The outward request of the lipps for that not denied exultabit the outward voice of gladnesse But thou hast prevented them both both mentall and vocall petitions without suit at all O how glad shall David be for the other twaine but for this third especially For this is the goodnesse ô quà m This exceeds all The specialities of that goodnes 1. In his crown 2. In his life Well but all this while we walke but in generalities might we see some specialitie of this blessing of goodnesse thus preventing Him Yes we may There follow more but heer in the Text are two particulars both matter of GOD 's prevention both matter of his desire For what would a King desire to have saved or wherein to be blessed but in 1 his crowne and 2 his life And heer they be both And in either of both a severall sort of preventing Granted and not asked at all as in his crowne more granted then â—sked as in his life â—ut first will ye maâ—ke thaâ— heeâ— Câ—rona praevenit vitam the Crown takes the place of his life hath the praecedence of it that his desire is carried streight to his Crowne 〈◊〉 bâ—fore to his life aâ— to the blessing of the twaine more to be desired Thus we 〈…〉 and we may not stirâ—â— them they are of the Holy Ghost's owne marshal 〈◊〉 Thus setts he them down 〈◊〉 if his will were they should so be apprized the 〈…〉 life 〈…〉 Posâ—it coronam anâ— tâ—en vitam peâ—ijâ— with his crowne on so he 〈◊〉 Coronam deposuit take away his crowne and then vitam non petijt he will 〈…〉 life he will not thinke it worth the asking If he would aske it it would not 〈…〉 him He that takes away his crowne will have his life not long after Fond 〈…〉 otherwise and it is the poorest comfort and conceipt that ever was to tell 〈…〉 crown they must part with but be of good cheere their lives shal be saved 〈…〉 shall No vivis regnas take regnas and take vivis too both or 〈…〉 〈◊〉 is the Crowne And this crowne in David was a praevenisti cleer 2 That crowne a
with His goodnesse His sweetest His blessâ—deâ—t goodnesse of all And 〈◊〉 your sâ—ving which you had reason to desire that which you never 〈…〉 desired I dare say that gave He You too Exalted His strength that 〈◊〉 might 〈◊〉 Ver. 8 Ver. 12.9.9.10 Your triplicitie And those same Zamzummims the contrivers of the 〈◊〉 His hand found them and they found it He set his strings full against the face of them destroyed them in his wrath even in the very place hath cast them into the fiery 〈◊〉 where even now they frie rooted out their fruict from the earth and their 〈◊〉 from among the children of men All these are word for word every of them in the sequele of this very Psalme All this He did You desired not all this not their aeternall destruction I know yet even with this also He prevented You. 3. In the setting on his crowne For your crowne this is sure if ever any were prevented with a crowne he was that was so in his cradle had it set on his head there when he was not as a weined child morally No nor a weined child literally but indeed a child not yet weined not so much had neither lipps to speake nor heart then to desire eny such thing he was prevented sure 4. In giving and 〈◊〉 his life Further yet if eny found favour in setting on his crown yea crown upon crown and saving upon saving After his first crown in danger to miscarry and even throwen downe as upon this day And after his second in danger againe to miscarrie and to be blowen up upon another day and saved in both He was fairly blessed by His goodnesse say I Which very saving upon the matter was a second crowning even a new setting on that that was sliding of So that Tu posuisti the second time may truly be affirmed of this day And what should I say If eny that his crown saved and his life saved under one Saved and prolonged both so that now these fifteen yeares togither you have held this day with ioy and which is worth all the rest besides length of this life blessed with God's holy truth the pledge of everlasting life the best of his blessings Such a on this Text doth warrant us to say hath cause great cause exceeding great cause his soule to magnifie the Lord Luc. 1.46 and his spirit to reioice in God his Saviour Such a one to performe all the three heer specified so many triplicities of favour would have more then a single reioicing And shall not I add this As to reioice in God so to seeke and set himselfe to devise and doe somewhat for which GOD may reioice in him Somewhat for the Sanctâ—â—rie from thence came his help and from no other place Somewhat I say that thi◠〈◊〉 â—ay be mutuall as of you in GOD so of GOD in You againe Sure there is a bond an obligation to it in Laetabitur the King shall reioice shall be glad still doe it shall not be dispensed with not to doe it Shall not please God if he do it no◠〈…〉 â—ut where are we all this while excluded from this reioicing The King 〈◊〉 it is sayd what and none but he None is mentioned but he We â—ould not let him I dare say doe it alone there be many thousands of us that 〈…〉 stand by looking on if we had eny warrant to reioice too Give me 〈…〉 to looke out a warraâ—◠〈◊〉 us we would be loth to sitt out and to lose 〈…〉 〈…〉 and the Psalme next before it are two sister Psalmes That a 〈…〉 safety the last words of it are Lord save the King Why the King 〈…〉 have that they prayed for and shall not then their Hosanna resolve into 〈…〉 Their carefâ—ll Hosanna into a ioyfull Halleluja Yes and so it doth in 〈…〉 as the last words of that Psalme are Lord save the King so the last of 〈…〉 sing sing for very ioy of it â—â—omised as much there in that Psalme to reioice at the V. verse We will 〈◊〉 Thy Salvation Laetabitur Rex heer it is Laetabimur nos there They 〈…〉 therâ— and they will be as good as their word and so they are For even 〈…〉 Laetabitur Rex is the first verse Cantabimus nos is the last That 〈…〉 at the first we come in at the last If his at the beginning ours at the end 〈…〉 no part in David is the voice of a rebell All good subjects have a part 2. Sam. 20 1. 1. Reg. 12.16 〈◊〉 inheritance in him or as the new taken up terme is a birthright in him 〈…〉 before his Law 〈◊〉 2. Sam. 19.43 They fall there to share the King among them the 〈◊〉 â—nd to reckon up what part and portion each hath in him Have they a 〈◊〉 portion in him Why then in his griefe and in his ioy And if they in 〈◊〉 in ours So that to use the Apostle's phrase If he be sorry 2. Cor. 2.2 who 〈◊〉 as glad and if he be glad to use the Apostle's phrase againe he may 〈…〉 so may every good King of his people This trust have I in you all 2. Cor. 2.3 that my 〈◊〉 the ioy of you all Thus come we to have our part in his ioy And if as it 〈…〉 Iuda is in David the very name of the one with a very small 〈◊〉 the others name if Iuda in David then Iuda's ioy in David's That 〈…〉 laetabitur David it will also be laetabitur Iuda exultabit Israël Psal. 53.6 Iuda 〈…〉 and Israel be right glad Looke ye there is now a warrant there is 〈…〉 for it 〈◊〉 then if we have Scripture for our reioicing let us doe it and doe it 〈…〉 even by and through all this tripartite joy 〈◊〉 with laetabitur Reioice in the spirit within A good signe we doe so if 〈◊〉 can but say the two first words heere Domine laetabitur unto GOD. 〈◊〉 whole text is a speech directed to GOD He made witnesse of our ioy Therefore 〈…〉 hearty and true there is no halting with Him see it be so or tel not Him 〈…〉 He will finde you streight and give you your portion with hypocrites if you 〈…〉 Lord thou knowest thus I am and yet thus you are not Mat. 24.51 〈◊〉 very truth the Psalme seemes to be penned for the nonce that no dissembler 〈…〉 say it He to whom it is to be sayd is not man but GOD and He can tell 〈◊〉 we speake as we thinke or not 〈◊〉 all true hearts will say it and say it with confidence and that even to GOD 〈◊〉 that knowes the ground of the heart Lord thou knowest what is 〈◊〉 thou knowest that I am truly ioyfull even there within 〈◊〉 within we must have it first but there within we must not keepe it nay 〈◊〉 within it will not be kept if there be this spirit and life of inward joy in it Out 〈◊〉 with an exultemus And
even so GOD would have it No concealed joy 〈◊〉 Apocrypha to day All the seven seales of it opened Shine out as a beame 〈◊〉 â—orth as a streame into a visible and audible exultation Shew it self as GOD'S joy 〈◊〉 in the 6. Ver. in the joy of the countenance That if eny tell you he is glad 〈◊〉 that he is and hath the clowds in his forhead it will not serve you may 〈…〉 but where is your exultabit We must see you are so Apoc. 5.5 1. Cor. 5.8 Psal. 118.15 There is some 〈◊〉 malignitie within if there be not the voice of ioy and gladnesse that it may be 〈…〉 to the eare if there be not the habit gesture and other signes of it to be seene 〈…〉 that it may give evidence to both senses 3. Luc. 6.38 〈…〉 these and both in no scant measure no pinching to day but good 〈…〉 cunning over exceeding is the word of the verse Exceed first in this least 〈…〉 all in the low voice of ioy and gladnesse in these Panegyriques of praise 〈…〉 acclamations But exceed me them how by cantabimus the hymnes and musick of the Church that is lowder and to helpe them to exceed all the Organs and other Instruments of the Queer below But exceed we them too How with the bells the Instruments of the Steeple above and with the sound of the Trumpetts that wil be heard further of And yet exceed them too How With a peale of Ordinance if it be to be had that wil be heard farthest of all Exceeding is the word in the Text. Exceeding to be in and through all that our Hosanna may be in the Highest to day And so for the other senses in shewes and Triumphs Feasts and Fires and other signes of Iubilee whatsoever we use when we use to exceed in gladnesse when we would shew we exceed in it that so ô quà m may be said of it it doth so exceed All are but due to this deliverance to thus many triplicities in it We to exceed for God himselfe we see exceeds heer His ordinarie is but to give leave or at most to call us to reioyce But heer He doth not give leave or call us to it with a jubilate Nay shall heer is more then a jubilate that but exhorts this binds us shal be glad that is neither will nor choose but be so Yea He makes us speake to Him Domine and makes us promise Him we will so and having promised lookes we should make it good GOD enjoynes it And if GOD enjoyn it the Day doth most justly intercedere even plead for it that if ever we will do it we would now do it on the salvation-day it selfe And never may he see day of ioy that ioyeth not in this day nor have cause of gladnesse that for this cause is not glad And this for shal be glad and for the bond de praesenti that is in shall But besides it there is a tense de futuro in shall too We may not lose it for feare of tolletur à vobis Ioh. 15.22 But admonished by that Tense bethink our selves how to draw it further then the present tense even into the future still shall Laetetur or laetabitur Rex the Hebrew will beare both But ours and so all translations choose laetabitur rather Not laetetur that is not so well for that is true if it be done now and but now for the present for this once Laetabitur is better for there the doing it is in the future still still to come still more ioy behind For the King shall reioyce of this day wil be over soon at night What shall we end our reioycing then with this day No I trust But by vertue of this shall shall reioyce next yeare againe and when that is come shall the yeare following and so then againe the yeare after that and so from yeare to yeare donec câ—gâ—ominetur shall so long Heb. 3.13 as it is called shall so long as we look into our bookes and find shall reioyce there So long and no longer Now that the ioy may so continue the causes must continue too there is no remedie It is they must keep our laetabitur still alive The causes were salutem masit desiderium praevenit Coronam posuit vitam dedit To performe our vowes then Vota publica I trust to desire that this chaine of causes may keep whole still and not a link of it be broken or lost that they may passe into the future all stiâ—l salutem mittet desiderium praeveniet coronam ponet and vitam dabit still I will not go through them all onely touch the Alpha and Omega the first and the last and so I have done Laetabitur and vitam dedit Pro. 14.30.16 24. Laetabitur ioy first if it be but for vitam dedit For ioy is a prolonger of life dulcedo carnis et sanitas ossium as Salomon calleth it And even for that cause we begin with it But to say truth leave out laetabitur and what is there wish-worthy Truly without it neither saving nor crowne nor life worth the wishing For who would be saved to live still in sorrow And the crowne it self it is not corona desiderij if it be not corona gaudij Yea and who would wish life but to take some ioy and comfort in it I will say more Gen. 3.8.10 let one be in Paradise as Adam was Even there when Adam had lost his joy Paradise it selfe was no Paradise as good in a drie desert as in it without ioy Paradise it selfe is not worth the wishing Ioy is all in all Let that then be caput voti Psal. 45.7 Psal. 132.18 that the oyle of gladnesse may run down through them all and over them all make His saving precious to Him His crowne flourish His life vitam vitalem and worth the desiring That ioy may be the unitie of this Trinitie 1 salutis 2 corona 3 vitae But then last because all foure of them hold upon life to the end they may hold that that may hold hold and hold long Some think it is long enough already and so long may they think I know not what to think For I cannot tell how long and short are said but comparativè that so a life may be long and not long diversly compared To stand rating it as the Law doth seven yeares to a life so seven lives already so compared it is in a sense long But we will none of that Nor as compared with the Princes round about Him For he hath stood them all and longer then any of them all and hath had the honour long Psal. 89.27 to be Primogenitus inter Reges Terrae GOD 's first borne now of all the Kings of the Earth and long may He have it Long if thus But then againe not long if compared with the desires of our hearts with the requests of our lipps Not long if compared with that that
but there must needs be as great nay Festum magis duplex for the King heer If for Her a stranger for their owne naturall Liege much more Was so with them In diebus illis and with us to be In diebus hijs Or rather in die hoc For there it was plurall more daies went to it then one many dayes in doing heer it was dispatched sooner No diebus heer begun acted ended all in a day nay halfe a day betweene noone and night And this shall be the first that it was not long in doing Short as it was yet may I take upon me there is as great odds between this day and them as is between the fifth of August ours and the fifteenth of Adar that is December theirs that is between a long and a short a Summer's and a Winter's-day There is not in all the Scriptures a book that expresseth so plentifull joy for the saving of a Prince as doth this of Esther the whole ninth Chapter in a manner is spent in it There is gaudium and laetitia and hilaritas and convivium and tripudium I cannot tell how many times over Chap. 9.21 and the day christened by the name of Dies festus a Festivall day There is joy in Sufan the Cittie there is joy in the villages there is joy in the hundred twentie seven every Province of them joy all over and all this allowed nay a Statute made to keepe it So a day of joy to all posteritie and all this Chronicled so A joy in the Chronicles what would you more Hence have we warrant for this day of ours and for all and every of them on this day of ours the same joy full out the same that was for that in every degree let be for this and more for this as this is more as hath been shewed as by the season of the year the day is longer the Sunne brighter the skie cleerer the weather fairer in August then December As this case more famous GOD 's might and mercie more mervailous More fit for a Chronicle more worthy to be engrossed in the great roll ours then theirs And in one we shall be above them that we begin our joy in the House of GOD whereas they in Persia had none to begin it in Heer do we begin it as GOD would have us begin it in the House of prayers with prayers A prayer for Bigthan and Tharez we cannot either these of the Text or those of the day But a prayer that by their examples both Ruina praecedentium may be admonitio sequentium the destruction of those that are gone before may be the instruction of all those that shall come after This the first part and if this will not be the second So may they ever finde that so seeke If seeke as they sought find as they found A prayer for Mardochai that for his so sitting in the gate he may sit in a better place that so many may follow him in his good example A prayer for the King But first a praise the principall cause we come hither for Praised be GOD ever that saved in Persia Assuerus from his two that saved in Scotland Your Majestie from your two the Saviour of Kings Maximè fidelium Then the prayer That those daies and these daies may never faile him nor he ever see other No more Bigthans good Lord but Mardochai's for them That Mardochai may never faile him but if he do that Thou wouldst not no more then this day Thou didst but ever save ever deliver ever preserve him and make them that seeke his ruine find their owne Either hang aloft as these in the Text or lye on the floore as those of the day And even so let the end of this be the beginning of the other even of the joy of the whole day For the day for it for this happie event on it for the King the Subject of it To the cause of it and of all our joy GOD the Father by which and through CHRIST in the unitie of the Holy Spirit be all blessing honour praise glorie and thanksgiving this day and all daies for ever and ever A SERMON Preached before the KING'S MAIESTIE AT VVINDSORE On the V. of AVGVST Ann. Dom. MDCXXII I. SAM CHAP. XXIV VER V. And the men of David said unto him See the day is come whereof the Lord said unto thee Behold I will deliver thine enemie into thine hand and thou shalt doe to him as it shall seeme good to thee Then David arose and cutt of the lappe of Saul's garment privily 6. And afterward David was touched in his heart because he had cut of the lapp which was on Saul's garment 7. And he sayd unto his men the LORD keepe me from doing that thing unto my Master the LORD' 's Annointed to lay my hand upon him For he is the Annointed of the LORD 8. So David overcame his servants with these words and suffered them not to rise against Saul So Saul rose up out of the cave and went away ECCE Dies venit Behold the day is come So beginns the text so say David's men And Behold the Day is come so may we beginne and as truly so say of this Day as ever did they of that The first words agree well So doe the last Abijt Rex viam suam the King rose up and went his way so ends the text and so ended this day too And not onely the first and last words but the middst and all fall out as fitly For indeed what is the whole Text but a report of a King in danger to have been made away and that closely in a cave and a motion made to that end and a knife drawen and David's men up against him and all Yet see the goodnesse of GOD the King did well enough for all that and went his way without any hurt done him And comes not this home to the day Saul at Engedi in the cave there may he not seeme as I may say a type of His Majestie at Saint Iohnston shutt up to use Saul's words in the close corner there Instead of a knife was there not a dagger drawen there and somewhat els and more sought then a corner of his cloake And as David's men rose heer So rose there not a popular tumult there And yet being in that extremitie was he not delivered out of their bloody hands and did not all end as the text ends The King rose up and went his way And this our meeting now in this publique solemne manner is to no other end but to rejoice togither in the presence of GOD and to render unto him our anniversarie sacrifice of praise and thanks that Eccedies venit Behold the day is come wherein he scaped so faire and went his way so happily And shall we not withall put our incense to our sacrifice that is add our prayers to our praises that as this day there was so still and ever a way may be made him
them We have formerly moved and resolved the question out of the Gospell we have once or twise called to joy out of the Psalmeâ— The barbarousnesse of the act and the parties to it hath been iustly inveighed against A time given to each of these And shall we not allow one day to the magnifying of Him and His mercies that was the cause of all It should have had the first day by right Psal 145.9 and we were pointed to it by Misericordia Domini super omnia opera Ejus Well at last now in this seventh yeare this annus Sabbaticus let us make it our Sabboth rest upon it and put it of no longer Be this day dedicated to the celebrating of them To this end though all the Scripture over GOD 's mercie be much spoâ—en of for where shall ye light but ye shall finde it upon one occasion or other yet to fitt this day and our case as it fell out this day in my poore conceipt none in any other booke falleth out so just commeth so home as this verse to this day It was the mercies c. as upon the opening will fall out Which though it be in the booke yet is nothing of the nature of the booke The Summe and Division The verse is a Recognition or acknowledgement I may add a just and joyfull recognition And that double 1 That we were not consumed and 2 Why we were not So it standeth on two parts 1 That we were not a happie effect 2 Why we were not it was GOD 's mercie the cause of that and all other our happinesse The effect is in these words Non sumus consumpti Of which 1 Consumpti is the danger and 2 Non sumus the deliverance The cause in these words Misericordiae Domini quòd non And there first 1 Non we were not 2 And then there was a cause quòd non that we were not 3 Then that cause was GOD 's mercie 1 Which we take in sunder It was GOD first that did it 2 Then it was His mercie that moved Him to it In the mercie three things we finde 1 Misericordiae more then one many mercies 2 Compassions or as the native signification of the word is bowells the bowells of mercie that speciall kind 3 And those have this propertie they faile not or which is all one consume not not they and so not we Their not consuming is the cause we were not consumed Then last our Recognition That seeing His mercies faile not us that we faile not them seeing they consume not nor we by their meanes that our thankfullnesse doe not neither that it fall not into a consumption But that in imitation of the three we render him 1 plurall thankes 2 and these from the bowells and 3 that uncessantly without failing And this not in words onely but in some realitie some worke of mercie tending to preserve those that are neere consumpti pyning away Plaine it is a danger there was Els vaine were the Recognition I. The Effâ—ct That danger is sett downe in the word Consumpti some consuming there should have beene 1. The danger some such matter was in hand A word even as it were of purpose chosen for us for iâ— forteth just with our danger as may be Consuming may be more waies then one but no way so proper Consumpti igâ—â— as by the element of â—ire Confector consumptor omnium saith the Heathen man that makes away and consumes all things It is the proper peculiar Epithete of that Element Consuming fire and the common phrase of the Holy Ghost is consumed by fire This fitts us right Heb 12.29 Luk 9.54 2 Con-sumpti i. Simul sumâ—tâ— â— Personally Fire it was consuming fire should have consumed us it was a fierie consumption Then Con-sumpti in proprietie is nothing but simul sumpti Con is simul in composition All taken all put together and an end made of all And was it not so with us King and Prince Lords Spirituall and Temporall Iudges Knights Citizens Burgesses and a great number besides of spectators and auditors that day out of all the flower of the Kingdome all couped up together under one roofe and then blowen up all This is simul sumpti and consumpti both Will ye any more for companie This was but personall take the reall too lead stone â— Really timber windowes walls roofes foundations and all must have up too an universall desolation of all both personall and reall That the stone out of the wall Habac. 2.11 and the beame out of â—â—e frame if they could speake might say and we are in simul sumpti and consumpti too all layd wast not one stone standing upon another This was right consumpti Matt. 24.2 spent indeed where nothing left person or things with life or without utter havock made of all Thus farre might Ieremie goe and match us in these three I will touch two or three more beyond him that we may see our case should have beene more lamentable then the booke of lamentations it selfe 1. There was no fire in Ieremie's time none but of wood and cole and no consuming but that way and that fire consumes by degrees peece and peece one peece fire while one is wood still so that one may save a brand's end for a need But this was a 〈◊〉 Ieremie never knew of nor many ages after was ever heard of takes all at once No brand heere no pulling out of the fire no saving any heere is quicke worke Zach. 3.2 all done â—â—d past as soone as the paper burnt â— Another In this of the Prophet's they had faire warning There was a campe â—â—â—ched three severall times in Iehoiakim Iechonias Zedechia's daies they had time to â—â—ke themselves readie But in ours facti essemus sicut Sodoma our destruction had bâ—ene like that of Sodome no camp pitched there but sodainly in a moment Ron. 9.29 to the hazard of many a soule that were I doubt me but evill prepared if they had beene 〈◊〉 sodainly surpâ—ised And that had been a lamentable consumpti indeed of both â—â—die and soule the body heer the soule eternally A terrible blow indeed and we â—â—â—uld not have knowen who would have hurt us 3. Now we doe as hap is and therein we leave Ieremie behind againe It was 〈◊〉 open enemie offered this Vsually destruction commeth from them So did this 〈◊〉 Text from the Chaldees not onely strangers but in open hostilitie with the 〈◊〉 But in ours they were not so much as strangers but borne subjects of one and 〈◊〉 same countrie tongue and allegiance The more lamentable to be consumed by 〈◊〉 sâ—lves to be shott through with an arrow the feathers whereof grew on our owne 〈◊〉 So they were naturally but when they fell once to this unnaturall designe 〈◊〉 â—hen they fell on consuming they were no longer men all humanitie was quite 〈◊〉 in them And this was the danger To